A familiar exposition or commentarie on Ecclesiastes VVherein the worlds vanity, and the true felicitie are plainely deciphered. By Thomas Granger, preacher of the Word at Butterwike in East-holland, Lincolne. Granger, Thomas, b. 1578. 1621 Approx. 833 KB of XML-encoded text transcribed from 186 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A02031 STC 12178 ESTC S103385 99839140 99839140 3539 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A02031) Transcribed from: (Early English Books Online ; image set 3539) Images scanned from microfilm: (Early English books, 1475-1640 ; 1272:07) A familiar exposition or commentarie on Ecclesiastes VVherein the worlds vanity, and the true felicitie are plainely deciphered. By Thomas Granger, preacher of the Word at Butterwike in East-holland, Lincolne. Granger, Thomas, b. 1578. [28], 344, [8] p. Printed by T. S[nodham] for Thomas Pauier, dwelling in Iuie-Lane, London : 1621. Printer's name from STC. Cf. Folger catalogue, which gives signatures: A B² ² B-Y Z⁴ [sec.]⁴. With a final errata leaf. Reproduction of the original in the Union Theological Seminary (New York, N.Y.). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Ecclesiastes -- Commentaries. 2007-11 TCP Assigned for keying and markup 2007-11 Apex CoVantage Keyed and coded from ProQuest page images 2008-01 Emma (Leeson) Huber Sampled and proofread 2008-01 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A FAMILIAR EXPOSITION or Commentarie on Ecclesiastes . VVherein the worlds vanity , and the true felicitie are plainely deciphered . BY THOMAS GRANGER , Preacher of the Word at Butterwike in Eastholland , Lincolne . LONDON : Printed by T. S. for Thomas Paulet , dwelling in Iuie-Lane . 1621. TO THE RIGHT Reuerend Father in God , and my very Honourable good Lord , GEORGE , by Gods prouidence L. Bishop of Lincolne , and high ALMONER to the Kings Most Excellent MAIESTIE , continuall increase of all true HAPPINESSE . Most Reuerend , and my Honourable good Lord. IT is not more triuiall then true , Nimia familiaritas parit contemptum , Too much familiaritie breedeth contempt . Plenty breedes loathing of what wee most desired , and wearisomnesse in what we most delighted , custome causeth facilitie , and that againe produceth carelesnesse , and neglect . Necessitie searcheth and findeth out necessaries , Art beautifieth , but out of Art springeth idle curiositie that marreth all . What integrity is there in any thing ? When the world was cleane purged by waters , and the wicked swept all away , yet there remained a secret Cham lurking in the righteous familie , and in Lots house one that looked back to the rich plaine of Sodome . The purest quintessenee extracted from the purest body by the p●ecisest subtiltie , hath in it semen corruptionis , an insensible beginning of corruption . The Church being cleansed of her leprosie , and restored to her antiquitie comely ▪ and beautifull , groweth so curious on the one side , and so Atheistically sacrilegious on the other side , that who is a good man , who a wise man , sub iudice lis●est . We are falling from comely sobriety , to proud ouer-weening curiosity , and phantasticall leuitie , like those that thinke a thing neuer to be well , till it be spoiled with too much fingering , whitling , and hammering . Too much playing with the phantasie , ( the disease of these times ) marreth a good vnderstanding . For as a learned man saith , it is mater erroris , the mother of errour leading vs from naturall portraitures to anticks , the like whereof ( for illustration sake ) is to be seene in our apparrell , and putting on thereof , and should be seene in our bodies , if they were of aerious substance , and changeable at our will. Much preaching we haue , and much hearing , ( a peculiar blessing on this nation ) we are ripe of conceit , and glib of tongue , euery thing is easie , nothing difficult , and how many thinke themselues able to teach their teachers , and gouerne their gouernours ? Surely , if the Pulpit , and place of authority , were granted them , we should haue so many new coyned Churches , and polities , that the diuine , true , and naturall portraiture of both should be lost , and all of vs left in a maze , and as creatures translated out of their proper element into another . Much haue we in times past desired the sober , and plaine preaching of the word , for knowledge of the truth , and right practise of duties towards God , and one towards another , but the ficklenesse of many is weary of both . They cannot tell whom they would heare , what they would heare , what forme they would haue , and as the sicklie man , and want on childe would haue they know not what . Many are so rauished with their owne anticks , and conceit of their owne knowledge , and all-sufficiency , that it is enough for them to heare for varietie , and comparison sake , new instruments , new voyces , to looke the Preacher in the face , but in the meane while , like Cut-purses , to haue their sacrilegious hands in his pocket , and to salue the smarting sore with a dinner or a supper , sawced with oyly words , with deceitfull hollow courtesies , which fill the eye and the phantasie ( bewitchingly ) but drie vp the bloud in the veines ; for wee are fooles , but they are wise . Their heart goeth after their pride , after their couetousnesse , Ezech. 33. 31. Plenty of the word hath bred loathing thereof , and plenty of Preachers contempt of them . Many haue heard , and seene Christ enough , yet finde neither profit ●or pleasure in him , he hath neither forme nor beautie ; therefore vncleane spirit returne home againe , foxe to thy kinde , dogge to thy old vomit , sowe to thy wallowing in the mire . Heathenish deuotion is meere madnesse ; Popish deuotion is superstitious , and foolish sober hearing and well doing is wearisome : What remaineth but Epicurisme ? And what is that but to make an Idoll of the corruptible body , the most rotten Idoll of all ? Surely , neither Pagans , nor Popish Churches and houses were euer so filled with Idols , as they are now . For the belly , body , or person , is the Epicures Idoll , as the Apostle saith , Phil. 3. 19. And how this Bel , and Iezabel , the corruptible carke is should be more adored , and deifyed , than now it is , I conceiue not , neither can any Cooke , or Tailor imagine , for in deuising new follies they fall into the old vnawares . Now what will be the ripenesse of this swinish wallowing in the lees of concupiscence , but backsliding into Paganisme , or rather a progresse into Atheisme , when all good wisedome and vnderstanding is depraued through lust ? So that in the end , we shall be worse Ignorants , or rather worse miscreants , then euer we were , according to that principle in Philosophie , Bonum optimum corruptum fit pessimum . Considering the season ( beloued Father in God ) I was in doubt whether it were better to haue exercised my selfe in the Prophet Ieremie , whose prophesies are well befitting this last end of the world , drawing neere to the vniuersall iudgement , as the particular nation of the Iewes did towards theirs , for their wilfulnesse , hard-heartednesse , contempt of their Prophets , carnality of their Priests , confidence in their owne strength , couetousnesse , oppression , &c. But because I feared both meanes and health would faile me in so long a worke , I vndertooke this , which is of like nature ; and intent , namely to withdraw men from the transitory world , and the perishing lusts thereof , euen from this loathsome Belly-Idolatry , spirituall Mastupration , Selfe-harlotry , to the feare of God , and obedience to his commandements , considering the proud presumption ▪ want on securitie , the ciuill filthinesse , modest leuity , courteous Chuch-robberies , and the fruitlesse i●ngling professions of many , whose pratling , and hearing is endlesse , but good workes in humility , and loue , to which God hath elected and redeemed vs , are farre from them , Ephesians 1. 4. Titus 2. 14. which caused wise , aged , experienced Solomon to say , Eccles . 12. 12. Be admonished by these my Sonne , for of making bookes there is no end , and much reading is a wearinesse to the flesh . But he that is not a forgetfull hearer , but a doer of the worke , this man shall be blessed in his deede , Iam. 1. 25. For this is totum hominis , the whole duty of man , Ecces . 12. 13. Surely , if blessednesse be to be found in the deede , then in much writing , reading , speaking , hearing , there must needes be wearinesse , if not to the body , yet to the conscience , which in these outward exercises onely , can neuer finde true comfort , or assurance of Gods loue . Now I haue made choice of your Lordship , to whom I might Dedicate this worke ; and that for sundry causes : First , that I might exhibite it to you as a New yeares gift , the best that I haue , in token of my sincere loue and duty , and earnest desire of your prosperous and happie welfare , who as you were studious your selfe , when once you were Fellow of Queenes Colledge in Cambridge ; so were you a speciall fauourer , and furtherer of the Studious , whereby you purchased speciall loue , both in your owne Colledge and abroad also , and the same through your perseuerance , and prudent gouernement is still continued amongst vs that liue vnder your Iurisdiction . Another cause is , that it might finde the better passage vnder your patronage , and kinder entertainement vnder your name , that though it be defectiue in selfe-desert , yet for your sake the indifferent , beneuolous , and generous eye , respecting the strong , might ingenuously passe by the we●ke . Moreouer , being desirous to shew forth some testimony of my thankefull minde for your Lordships great fauour towards me ; I thought good to offer that , which onely I am able to giue , and which I know you are most ready and willing to receiue , euen the fruits of my Ministeriall labours to you , a speciall fauourer of faithfull Ministers . Lastly , as tokens of small weight , but of great value , are more acceptable then great Summes , I trust that this small gaine of my one Talent , which I present to your Lordship , as a token of my sincere affection , obedience , and seruice , shall counteruaile a ponderous volume . And what I am lesse able this way to performe , I shall recompence with my continuall and hearty prayers for your temporall and eternall happinesse . London , 1. Ian. 1621. Your Lordships in all humble obseruance ▪ TH. GR. TO THE RIGHT VVorshipfull and worthy-minded Gentlemen , Sir Iames Fowlerton , Sir Dauid Murray , Sir Peter Osburne , Knights : Mr. Iohn Murray , Mr. William Car●e , Mr. Henry Gibbe , of his Maiesties Bed-Chamber , Mr. Emmanuel Giffard , one of the Gentlemen of his Maiesties Priuy-chamber , Esq . Mr. James Douglasse , Mr. Richard Jones , Mr. Endymion Porter , Mr. John Heron , and Mr. John Parker , Esquires : Grace and Peace be multiplyed . RIGHT WORSIPFVLL , and worthy minded Gentlemen : Hauing in the first place elected the diuine , learned , iudicious , enriched with wisedome , and piety , for the patronage of this worke , I haue also further bestowed the same on you , ( nil minuit de lumine lumen ) to the end that being shielded with reuerend , and pious grauity ▪ in the Van , and guarded by generous and vnblemishable vertue in the Rere , I may be safely protected from the snarling detraction of enuie on the one side , and receiue a fauourable construction of what may be amisse on the other . The vniuersality , and excellency of the subiect , hath enlarged my dedication ; It is Solomons Ethiks , his tractate de summo bono , of the chiefe , and compleat felicity , and the worlds vanity , and therefore the very roote , seede , or kernell of all happy knowledge , both of good , and euill in all things , naturall , politicall , ecclesiasticall . Contraria iuxta se posita magis illucescunt , say the Phylosophers ; and saith a Father . Qui malum non nouit , perfecte bonum non intelligit , He that hath not knowne euill , doth not perfectly vnderstand good . As the earth , so the Arts haue their weeds , from which they are purged by their Physicion . Truth is like Gold in the Mine : Vprightnesse is sur ▪ rounded and clouded with calumnies : Wisedome is darkened with sophistry ▪ Impurus spiritus se immiscit in omnibus : The vncleane spirit intrudes himselfe into euery thing . Solomon therefore doth not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est astruere , positiuely auouch and lay downe the grounds of true felicitie , but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , destruere , destroy the false and counterfeit felicities of mans darke heart , and that by euident arguments , drawne from such grounds as the wise-men of the world could not finde , groping like the Sodomites for Lots doore , but could not finde it ; not so quicke-sighted as hee that saw men walking like trees . For as they say , Nullum elementum ponderat suo loco , No element is ponderous in his place ; so they being in corruption , felt no weight of corruption , no more then the Fishes in the Sea and wormes of the Earth feele the weight of either . Worldly wisedome is wearinesse , both to the body and minde ▪ and a vexation of spirit . For being it selfe crooked , it cannot rectifie things crooked . Mirth is madnesse . Royall magnificence is transitorie and m●table . The sagest aduisements depend on vncertaine issues . Prosperitie and aduersitie are set one against another , as hill against dale . The restlesse Pole is immoueably fixed in his place ; as the grinding milstone , so is the earth in her centre a masse of mutabilities . Of the heauens there is a constant reuolution , vp and downe , to and fro , they neuer haue the same face , neuer hold the same countenance , at least from the first motion till the end of times . Here is the difficulty of prognostication . Omnia versantur in perpetuo ascensu & descensu ; There is a perpetuall ascending and descending of life , and state . Euery man , euery state , euery thing is a Planet , whose sphericall reuolutions are some of longer , some of shorter continuance . Vulgar iudgements are variable ; their counsels groundlesse . Scinditur incertum studia in contraria vulgus ; but the prudent designes of sage States are firme ; euen so are the imaginations of the wisest worldlings in all their wayes , and enterprizes ; but the foundation of God remaineth sure . Their wise sayings are applauded , when they doe but dreame waking , and raue like men in sicknesse , thinking themselues to be in Dothan , when they are in the middest of Samaria ; 2 Kings 6. When they are on the surest ground , they walke on pinnacles ; againe , when they are naked in the middest of their enemies Camp● , they are armed in the strongest fort . For the hand of God doth all , that men might feare before him , and not leane to their owne wisedome . Yet vaine man would be wise , seeing he is but a wild Asses Colt , saith Iob. He would be happy , being but a masse of mortalities . For being the most compound and vniuersall nature , as concerning his plasme , and so the most excellent by creation , he is the most miserable by degeneration . Nam bonum optimum corruptum fit pessimum . And how much greater then is the corruption of his spirit ? That is to be seene by the corruption of the most excellent spirit . Both haue their restraints , and limitations ; yet hath not God left man in desperation , but in his eternall wisedome prouided meanes of restauration , which here is begun , and there finished , whence the Authour of corruption fell . This restauration is first the renouation , or change of the centre , the roote of man , I meane his heart or spirit of his minde ; then of his spirits vessell , I meane the brutall nature , or inferiour part , which I take to be the sperme , or quintessence of the vniuerse , and then are all things renued with him ; 2 Cor. 5. 17. Felicity therefore is here to be had , and by the holy endeauours of renewed wisedome to be obtained . But this good in this vale of misery is imperfect , yet in continuall motion , and progresse to perfection , though the whole engine with all the furniture thereof , man , and euery condition and state of life , ethike , politike , ecclesiastike , groane vnder the burthen of vanity . Here then is wisedome and worke for the curious Alchymist , who surpasseth common capacities . Here is the skill that extracteth gall out of hony , and hony out of gall . Here is the Phylosophers stone , that turneth yron that base mettall , into gold the purest mettall , euen the soueraigne good that ouercommeth euill , yea , that turneth things in their natures cursed , into blessings , the beginnings of endlesse torments into eternall glory , the light that expelleth darknesse , the life that swalloweth vp death , the spirit that weareth out the leprosie , canker , and rottennesse of the spirit , of the vessell , of the person , of the outward state . To omit the many learned dotages of the worldly wise , and madnesses of selfe-willed Idiots ; some man thinketh himselfe happy , if he knoweth the euils of this life , and with all hath knowledge to auoid them , and in procuring of good vnto himselfe for his bodily ease , comfort , and pleasure , thinkes that by this wisedome he hath obtained the chiefe good , and so kisseth his hand , and sacrificeth to his net , his subtle , sound pate , as he iudgeth . Here is his vttermost extent , in this sphere is he rowled as the Sow in the mire . Secondly , some man againe esteemeth such a one but brutishly subtle , because he doth not good to others as well as to himselfe , as the principle of humanity requireth ; Quod tibi vis fieri , fac alijs , Doe as thou wouldest be done to . Therefore because he is cautelous , and prouident for himselfe , and communicateth to others also , he iudgeth himselfe to be that happy man. He excelleth indeed the former brute , as he againe doth that vegetable one ; Eccles. 4. 8. euen as the ayre excelleth the water , and that the earth . But the wisedomes of these three conioyned by vnion into one indiuiduall , are but as an excellent vessell , or receptacle for this last . Lastly , another who is truly wise indeed , excludeth this man from happinesse yet , because he is but as a beautifull body without a quickning spirit , which is pietie , the soule or supernaturall spirit , enlining the rest . So that neither the wise vegetable , nor the wise brutall or sensible , nor the wise reasonable or humane , but the wise spirituall organized with the rest ( as I may say ) is onely capable of this soueraigne good of Solomon . This onely knoweth what is good in euill things and states , what euill in good things and States , what is good for himselfe in both , in this vaine life , according to that line and measure that God dealeth to man. This wisedome ordereth and enliueth the other wisedomes , being a supernaturall gift , the diuine influence of the sanctifying Spirit : For they being seuered from this , are but an eye without the optike spirit , which indeed is no eye , but a dead member . The like we see in the structure of mans vessell , id est , in the vegetable and brutall spirits , but the reasonable soule enliueth , moueth , and ordereth them both , or rather her selfe in and by them , by vertue of her vnion with them , whereby they become rationall . The degrees of this good to be gathered out of Solomons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or positiue doctrine , are briefly these : 1. To be in a calling , according to Gods generall decree ; Gen. 3. 19. Otherwise a man is a belial , a sluggard , a dissolute , disperst , incompact member , out of fauour with God and man , and his owne conscience , and lyeth open to many miseries , as he is the fittest subiect to be sentina malorum , the sinke of euils . 2. To labour in that lawfull calling , to exercise his talent , that his Lord may receiue his owne with aduantage . 3. To labour with diligence , Chapter 9. 10. of this booke . Hereby many bodily miseries , and occasions of spirituall temptations also are auoyded . For a man to be negligent in his businesse , is to be brother to a waster , as Solomon saith else where . 4. To comfort and solace the body with the fruits of our labours , all the creatures from the highest heauen to the centre of the earth , seruing to no other purpose then the reparation & conseruation of the soules fraile , corruptible vessell : For the soule her self is enliued , fed & conserued by another World , the Word of God effectuall by the spirit that speaketh therein . The body is ex limo terrae , of the slime or seede of the vniuerse ; but the soule is ex alia propagine , progenie . 5. As we haue receiued good ▪ so to be faithfull dispensers thereof , viz. to communicate to others , wherein the essence of charity consisteth . Communicating of mutuall duties , is the bond of ciuill or sociable life , whereby a man in any condition of life , in harmefull occurrences , and vnfortunate accidents , is preserued , helped , relieued , and the beneuolous aspect of neighbours congratulating his prosperous state , is a lightsome , pleasant , and comfortable thing . Moreouer , danti dabitur , & qua mensura metimini , vobis metietur . But this communicating is of all gifts and duties , towards equals , superiours , and inferiours , euen of euery one in their place and calling towards others , in oeconomike , ethike , politike state . Thus farre the Heathen man goeth , but here he makes a stand , he cannot transcend his Orbe . All things are made for man , saith Cicero , and man is borne for man , to be seruiceable and comfortable one to another in sociable life . Therefore all these degrees doe but as it were constitute the vessell of the quickning spirit . 6. The sixt and last degree therefore of felicity , is piety towards God , sincerity in diuine worship , briefly shut vp in this word , Feare God , and keepe his Commandements . It is totum hominis , or totus homo , the whole man , without which he is but praestantissimum brutum . What this feare , and obedience is , is set downe in the Law of Moses at large , which is more largely and plainely expounded by the Prophets , and they againe by the life and doctrine of our Sauiour Christ , and that againe by the Apostles , and they by Pastors and Teachers to the Worlds end . This is that compleate soueraigne good , of soule , body , and state , positiuely taught in this Treatise . Which in a word is this , the wise demeanor of a man towards himselfe , towards others , towards God , in things concerning his owne body , and person , concerning communicating , or sympathising others , concerning diuine worship according to the direction of Gods Word . These degrees must not be sundered , but kept intire of him that would be compleatly happy , so farre forth as happinesse can be obtained in this confused , enormous World. Men being ignorant of this sixe-fold vnion , fall into many errours , run out into many extremities , and plunge themselues into a gulfe of miseries , yea , and digladiate among themselues , praysing , dispraysing , blaming , excusing they know not what , euen tossed in a labyrinth . But he that builds on this ground , and walketh in this light , riddeth himselfe and others out of many , euen infinite errours , and miseries of this vaine life . One man will be very deuout and zealous , but what inconueniences runneth he into , when he neglests his particular calling ? and of the practise of how many duties and goods that by him might be done , is he depriued ? Cert● in quo peccaueris , in eodem puniêris . Wherein a man sinneth , therein shall he be punished ; pouerty , debt , imprisonment , &c. shall fall vpon him , and the obiecting of his profession to scandall , is no small matter . Sed peccat in tutiorem partem ; But I say , what inforceth that offence at all ? He that saith , Deum timè , feare God ; saith also , Mandata eius serua , Keepe his commandements ; whereof diligent labour in a calling is one . For want whereof a man omitteth much good , and offers himselfe to many temptations , and snares . Another laboureth diligently , and worshippeth God , but neglects the duties of charity , whereof in these dayes there are not a few . Saint Iames complayneth of such . Another insisting on duties of charity , neglecteth the duties of piety . But to reckon vp the extremities , and errours of men in the breach of this vnion , which yet would all be wise , and seeme happy to themselues , is an endlesse worke . A sound and prudent spirit within a man , is better then a World of Bookes . Therefore Saint Iohn saith , that those few leaues of the Gospell by him penned , among a World of Bookes that might haue beene made of Christs sayings and doings , are sufficient , what needeth more ? Neither the whole Scriptures , nor the Volumes of the Fathers , nor what can be vttered by voyce , can preuaile , where an heart is wanting . And who can giue man an vnderstanding heart , but God onely ? yet are men presumptuous , therefore they come not to the fountaine of wisedome , and so liue and die in vanity . Thus haue I briefly declared the very life , and substance of this Treatise of the wise and aged King , whose sentences , though they seeme to be difficult and independent , collected by some that haue taken them from his mouth , vpon occasions vttered ; yet are they doubtlesse a continued speech , purposely penned , euery thing orderly cohearing , and methodically colliming at the same obiect . The more wise and aged , most commonly the lesse discoursiue ; and much talking is tedious , their sentences are briefe , fundamentall , and pithy , and their words seeme oft times very independent . Besides this , Solomon , without regard to artificiall structure , vttereth his experiments , and that from the heart to the heart , not from the braine to the eare , ( as common vse among many is in these heartlesse dayes ) and also as the sanctifying Spirit of God moued him . Therefore are his words pure without tincture , altogether of spirituall rellish , and without any taste of the caske . For his maine drift is to cast man wholly out of himselfe , that he might be found in Christ alone , or else be vtterly lost . Cap. 12. 13. Phil. 3. 8. 9. 10. Now my earnest desire , reuerend , religious , and learned Gentlemen , louers of learning , speciall fauourers , and friends of the learned and vertuous , is , that you would iudge these labours of mine amongst others , worthy your acceptation , rather valuing the same in your generous spirits , according to the mind of him that honoureth , and loueth your vertues , then respecting the dignity of the worke it selfe , which notwithstanding shall be such like as it shall please you to accept , and the Lord to worke by it in the hearts of the Readers without whose quickning Spirit , the whole Scripture is but a dead letter , but into whose nostrils the Lord shall breathe againe the breath of eternall life , it is to them no nose of waxe , as the Papists say , but a plaine euen way , a lanterne to the feete , a light to the paths . Howsoeuer , we are vnto God the sweet sauour of Christ in them that are saued , and in them that perish ; 2 Cor. 2. 15. And vnto you this publike testimony of my obseruance , and loue for your loue to our gifts and calling , I trust shall be acceptable ; which I shall recompence againe with my continuall and hearty prayers to Almighty God , the Father of lights , and fountaine of all good , that the true felicity and chiefe good reuealed to , and penned by Solomon , and here explained , may be plentifully conferred vpon you , to your greatest comfort here in your spirits , soules , bodies , states , and perfect glory of all in the Kingdome of glory . London , 1. Ian. 1621. Your VVorships in the Lord to be commanded , TH. GR. AN EXPOSITION OR COMMENTARIE ON ECCLESIASTES . CHAPTER I. Verse 1. The words of the PREACHER , the Sonne of DAVID , King in Ierusalem . IN this Treatise of Solomon , two things are to be considered . First , the Title or Inscription , layd downe in this Verse . Secondly , the Substance , Subiect or Matter thereof , from Verse 2. to the end of the Booke . The Words of the Preacher . The Author is not simply named , but described , I. By the person that hee taketh vpon him at this time , the Preacher , not the Politician ▪ not handling matter of mans outward state , but of his spirituall state ▪ teaching Mortification , or the abnegation of himselfe , and the carnall consideration and vsage of all things on the one side , and the subiection of himselfe , and all things with him to God onely in feare , and obedience on the other side . This word Coheleth , translated the Preacher , is of the feminine gender , signifying properly an Assembly or Congregation ; figuratiuely , a Function or Office in the Church : And it is translated of the Greekes . ECCLESIASTES , a Preacher , or one speaking in the Church : Or it may signifie ( as here it doth ) a person revnited or reconciled to the Church ; and so●t is a note of a penitentiarie teaching others out of his owne experience of standing , falling , rising . This reconciled Penitent , Church man , or Preacher , is notified by foure names in the Scripture , viz Solomon , that is , Peaceable , 1 Chron. 22. 9. Iedidiah , that is , Beloued of the Lord ▪ 2 Sam. 12. 25 Lemuel , that is Him that appertayneth to God , Prou. 31. 1. Coheleth , in this place . II. He is described by his relatiue , or parentage , Sonne of Dauid . An argument to moue attention , and more serious consideration of that which is spoken , and to procure beneuolence . For Dauid his father feared God , and was beloued of God and the people , whereof hee tooke his name . III. By his dignity , or office , King. An argument to moue docility , and awfull regard , drawne from the dignity and authority of the person , and duty of the hearers . His office is explicated by the obiect thereof , vnderstood in the next word , viz. the people of God in Ierusalem . IIII. By the place of his habitation , in Ierusalem . Ierusalem , the Sacrarie , Chappell , or Treasure-house of wisedome , the Fountaine of wisedome , the onely place of Gods worship and speciall presence : And therefore a King excelling all other Kings of the earth , which are but meere worldly politicians , not sanctified , not guided by diuine wisedome , but ignorant of the glory of God , which is the end that Kings should onely ayme at . Verse 2. Vanitie of Vanities , saith the Preacher , Vanity of Vanities , all is vanitie . THe maine purpose of Solomon in this booke , is , to shew wherein the blessed estate , and happie condition of man in this vale of miserie consisteth . Which seeing that it is not to be found in the world ▪ I meane , out of the Church , the wise-men of the world are of so different , yea contrary opinions among themselues , and all aberre from the truth , because being in darkenesse , they neither know God nor themselues , neither what is good , nor what is ill for man in this vaine life . Againe , they lay downe this for a ground or principle , that there is a Summum bonum , or felicitie , by the wisedom , and endeauour of man to be found in the things of the world : But this ground being false , all their buildings must needes fall downe to the ground . But Solomon here by the speciall instruction and direction of the spirit of God , layeth downe such a felicity as the world by their wisedome , could not comprehend . The briefe summe whereof is this ; Feare God , and keepe his Commandements , or in a word , faithfull obedience is the chiefe good . This is the Theme , or question , as appeares by the conclusion of all , Chapter 12. 13. Now the argument of confirmation is thus framed : Prop. Either is the feare of God and obedience to his lawes the chiefe good , or else it is to be found in , & by the things of this world , which wee call the goods of the body , the goods of the minde , the goods of fortune , or outward goods . Assum . But it is not to be found in and by these things . Concl. Therefore is the feare of God , and obedience to his lawes , the chiefe good . The Proposition is euident , the Assumption is to be proued . Prop. If all be vanity most vaine , then there is no felicitie , or chiefe good to be found in the things of the world . Assum . But all things are vanity most vaine : Concl. Therefore , &c. And so he proceedeth forward in the handling of this argument to the end of the booke , which hee concludeth , Chap. 12. 8. So that this verse is a Prossyllogisme , or reason added to the principall ; in the handling whereof the whole body of this booke consisteth . * Vanitie of vanities . An hebrew phrase of speech . They expresse the comparatiue often by a preposition , and the superlatiue by doubling of the same word , which noteth excellency or perfection . As if hee should say , all things are most vaine , or vanity it selfe . It is first amplified by a repetition , wherein the adiunct is put for the subiect , to signifie the certainty of this fundamentall truth , which is * figured as an ingemination , or redoubling of the same sound , more vehemently to moue the affections . Secondly confirmed by testimony , the dignity whereof dependeth on the office of the speaker . The Preacher faith it , therefore beleeue it . Aged men are to be heard with reuerence , Iob 32. 6. 7. I am young , and yee are very old , wherefore I was afraid , and durst not shew you mine opinion . I said , dayes should speake , and the multitude of yeares should shew wisedome . Conuerts are to be greatly regarded , Acts 22. 19. 20. So Paul argueth . Surely they will receiue my testimony , for they know that I imprisoned , and beat in euery Synagogue them that beleeued on thee : And Preachers especially , Mal. 2. 7. The Priests lippes should preserue knowledge , and they should seeke the Law at his mouth . So Osee . 4. 4. Therefore is Solomon to be beleeued , being wise , aged , experienced . By vaine , is meant imperfect , vncertaine , transitory , voyd of contentation , full of griefe , fruitlesse , to no end , nothing . Briefely , both man and all things with man are naught , and come to naught , 1 Cor. 2. 6. We speake wisedome among them that are perfect , yet not the wisedome of this world , nor the Princes of this world , that come to naught . What hath man than to glory in but in the Crosse of Christ , whereby he is dead to the world , and the world to him ? as Paul saith . Man therefore , and whatsoeuer is within him , without him , about him , proceedeth from him , is most vaine , euen nothing , Phil 3. 8. till hee be a new creature , and all things renued with him , 2 Cor. 5. 17. Henceforth we know no man after the flesh , yea though we haue knowne Christ after the flesh , yet now henceforth know we him no more . Therefore if any man be in Christ , be is a new creature : old things are passed away , behold , all things are become new . Verse 3. What profit hath a man of all his labour which hee taketh vnder the Sunne ? THe Epilogisme confirming the Prossyllogisme . All things are most vaine , because man can reape no profit , no contentation of minde , no quietnesse of heart of all the endeauours , cares , labours of body and minde , wherewith in vaine he wearieth himselfe all the dayes of his life . The argument is figured by a communication or question , to intimate the certaine and infallible truth thereof : For both the ignorant and the wise , euen euery man that commeth into the World , is wholly carried with an opinion of an earthly felicity ; to the obtaining whereof , there is , as he iudgeth , an aptitude in man , and a possibility in the things of the World. The most learned and wisest placed it , some in diuine contemplation without the word of God , some in morall vertue onely , some in vertue and worldly prosperity together , some in riches , some in honour , some in one thing , some in another . And euery man feeling manifold miseries , troubles , and wants , wherewith he is compassed and filled , doth imagine to himselfe a possibility of deliuery and freedome on the one side , and an happy enioying of the contrary good on the other side . Ah that I were freed once from this , or that ; if I had but this , or that ; I could doe this , or that ; I would euen desire no more ; I should thinke my selfe happy , &c. doth euery man imagine . Hereupon hee beginneth to buckle himselfe to his worke , to gather his wits together , to bestirre his stumps , and either rusheth violently forward , as the Horse rusheth into the battaile ; or else he proceedeth warily , wisely , fundamentally , as they that spend all in searching out the Philosophers stone , but neuer finde it . Of those Zophar , one of Iobs kinsmen saith ; Iob 11. 12. Vaine man would be wise , though man be borne like a wild Asses Colt. The reasons of this vaine proiect , are First , because man cannot looke beyond the world ; he is confined within the limits of the Spheres , hee is in bondage vnder the curse ; his phronema , mens , or purest wisedome , is nothing else but lust , or brutality . 1 Ioh. 2. 16. All that is in this world , as the lust of the flesh ▪ the lust of the eyes , and the pride of life ▪ is not of the Father , but of the world ▪ But man knoweth not this his misery , and how than shall hee know the right way to be rid out of it ? So than euery natural man is a foole . Rom. 1. 22. A beast ; Ier. 10. 14. A wild Asses colt ; Iob 11. 12. Secondly , being but a foole , a beast , a wild Asse , hee looketh on the glory , the riches , and the beauty of the world , and iudgeth according to the outward appearance thereof , neither considering the vanity that is in himselfe , nor that which is in the creatures : For Sathan taketh away his heart , and bewitcheth him with the pleasant shewes of that which is not . So he set the World before the eyes of Christ , in a glorious shew or vision , to rauish him with the loue thereof : So he set before the eyes of our first Parents a better & happier state , than that wherein God had placed them . Thus he doth with euery man ; 2 Cor. 4. 4. He is the God of this world , blinding the eyes of men with the shew of a worldly glory and felicity , that the true glory and felicity of the Gospell might not appeare to them , but rather seeme ignominious , base , and contemptible : That he ex●olleth , and preferreth , this he debaseth , and suppresseth by all meanes , as we see how he worketh in and by his instruments , worldly minded men . The like to this we see in the flickering painted Harlot , who by her subtle shewes , lookes , gestures , glaunces , rauisheth the young man hee knoweth not with what vehement fancies . Amor tollit de cardine mentem . He looketh at her , he longeth after her , he dreameth on her , shee is as an Angell in his fancie ; the full possession of her is his felicity : But when hee findeth by experience that this felicity is nothing but the stocks , poxe , and gallowes , shee is now a loathsome carrion , and as a scab'd vlcerous iade , and a limme of the Diuell to company with . Whence commeth this delusion ? First , it ariseth out of mans owne vaine heart , and is cherished by Satans fotures . The sicke and weakly , thinketh the strong and healthfull happy . The deformed , admireth the beautifull . The poore blesseth the rich . The ignorant and base , admire the honourable , and men of authority and power . The pleasant seate , sumptuous buildings , gorgeous apparrell , delicious fare , proud attendance , variable delights and pleasures of the rich , rauish the minde of him that lacketh these . He lookes on these , and pineth , iudging according to the outward appearance . Sed latet anguis in herba . Hee considereth not the vanity , and sorrow of this splendide misery , this beautifull Harlot . It is like a beautifull picture drawne with white and red colours in sackcloth , which afarre off is very louely , but neere by it is like the filthy matter of a sore or wound , purulent rottennesse , or the backe of a galled Horse . No man euer yet found any constant contentation in any state : yet may his outward appearance deceiue others , and anothers him . Secondly , therefore this delusion ariseth from the vaine-glorie and pompe of the world , deceiuing , and being deceiued . It is the common corruption of man to pride , to boast , to set forth himselfe , to blesse himselfe , as Iob saith ; to colour and couer his vanitie from others , to draw them into admiration of him , and to be admired of others is his ioy and delight : For their false testimony of his happinesse mitigateth , rather blindeth the sight of his vanitie , or miseries from himselfe , ( for of those doth euery carnall man desire to be insensible , that he may more freely reioyce , and solace himselfe in the flesh . ) Who is the happy man ? saith Craesus to Solon . Euery one flattered him , and if this Philosopher had done the like , he would euen haue runne madde , and rusht , as Alexander did , out of mankinde into the ranke of the gods . To what purpose did Ezechiah shew all the treasures of his Kingdome to the Embassadours of the King of Babel ? Esay 39. 2. And what one man almost in the world hauing friends come to his house , doth not the like ? See an example hereof in Haman , Hest . 5. 10. 11 , 12. Wee would all seeme to haue this imagined worldly happinesse , faine would we blesse our selues , and be admired of others : But we are but proud bankerupts , gentlemen to day , festiuall and gorgeous , and to morrow beggars , and cast into prison . All is but the crackling of thornes vnder a pot , a great flame , a loud noyse , light ashes , follie , vanitie , nothing . To conclude , euery naturall man imagineth that profit , yea , jithron , durable profit , is to be found and wrought out by wit and labour in the world . There is a felicity to be had , and all mens study is to find out the right way to attaine it : He thinketh his game to be good , if hee can but rightly play his cards . If but one poore tradesman hath gotten goods together , and through the increase of a small stocke , hath at length made a great purchase , and left it to his heire , who still increaseth it , and putteth his sonne to the Innes of Court , &c. whereby he becommeth a gentleman , and so forward , than are all beggars in hope . This one example serueth to cut off all despaire , and impossibility ; yea , prouoketh a thought of the like proiect , that lyeth dead in the bottome of the braine . But if the world beginne to runne a little on the beggars side , his hope is presently kindled , thought ariseth after thought , and calleth vp this dead proiect , his bloud riseth , his pulses begin to beate , as he that hath found a purse full of gold , he stirres about , his heart panteth , his minde is in the top of the world , why may he not be a Tamerlane ? But of Gods Kingdome and glorie there is no thought at all in him . Doth any man doubt of this that I say ? Why doe men so study , and breake their braines night and day for preferment ? Why do they so weary themselues with heaping vp riches ? Why doe they so climbe to honors ? And why doe they euen sell their soules and bodies to the Diuell , to obtaine worldly prerogatiues , if there were no profit , no contentation , no felicity in them ? Surely they doe not thinke that they are filling a bottomelesse tub , but fore-cast great profit , pleasure , and contentment of minde to arise of their labours hereafter ; which thing the rich man , Luke 12. vainely boasted of . Psal . 49. 11. Their inward thought is , ( the vaine imagination of euery carnall heart ) that their houses shall continue for euer , and their dwelling places to all generations ; they call their lands after their own names . Euery man knowes that he shall die , yet hee laboureth and striueth , and putteth off from day to day , as though hee should liue for euer . The Diuell so bewitcheth him , yea , stealeth away his heart , that hee knoweth , and neuer thinketh what he knoweth ; he beleeueth , and doubteth : Therefore saith Dauid , Lord teach me to number my dayes , that I may applie my heart to wisedome . The manifold glaunces , ejaculations , and fancies that lust suggesteth , and Sathan ingesteth into the minde of man , are strange and wonderfull : But it is more strange , that contrary to the truth , which he heareth , seeth , knoweth , they should carry him away , at least make him a mindlesse , dreaming , vnprofitable wanderer , like a feather in the winde , without all resolution . The case is common : A foole hath alwayes a knaue attending on him ; hee heareth his friend truely counselling , and carefully admonishing , he knoweth him to be without deceit ; yet the knaue whom he suspecteth and feareth , carrieth him away . A foole is bound to his lust , the diuell and the knaue worke vpon the lust , which hee calleth humouring , and so catch the foole . Verse 4. One generation passeth away , and another generation commeth : but the earth abideth for euer . THe vnprofitablenesse of all the studies , endeauours and labours of man , whereby he enquireth and searcheth , deuiseth and plotteth continually to finde out a felicity or happy rest , is argued by the instable , transitorie , variable , vncertaine condition , and circular course , both of mankinde and of the world , with all the creatures , their effects and euents . The World with all his creatures is Gods engine , for his owne vse , created in perfection of beauty , wherein God shewed forth his incomprehensible wisedome & goodnesse to the view of Angels and men : But through the disobedience of man , for whose seruice , vnder God , all things were made , the curse was layd vpon him , as a iust iudgement , and vpon all creatures with him . For in that it is said , Thou shalt surely dye , Gen. 2. 17. There is the curse or corruption of the Soule : And where it is said , Cursed be the earth for thy sake , Genes . 3. 17. Here is the corruption of the whole engine , with all the creatures . Now this curse or corruption ▪ is want of created vigour and strength , ataxie , and anomie , disorder , iniquitie , confusion , and in one word , Vanitie : So that all this vniuerse is a masse of vanitie , mortalitie . And who can bring a cleane thing out of filthinesse ? saith Iob. Who can worke felicitie out of miserie ? blessednesse out of cursednesse ? profit out of losse ? constancie out of instabilitie ? strength out of weakenesse ? ioy out of sorrowe ? soundnesse out of corruption and rottennesse ? life out of death ? This thing all men striue to doe , because they neither know the vanitie that is in themselues , nor that which is in the creatures . But they doe nothing else but heape vanitie vpon vanitie , as hee that struggleth in the mire , and medleth with pitch . One generation passeth away , &c. The words are a Prosepilogisme , or reason confirming the former , dr●wne from the fleeting and corruptible state of man , and all worldly things , according to Solomons common obseruation of all things in the world . The reason may be framed thus : Propos . If both man and all things with man be inconstant , transitorie , vncertaine , mutable , corruptible , then are all mens studies and labours vnprofitable and fruitlesse , yeelding no sound contentation , or quiet . Assump . But both man , and all things with man are of this condition . Conclus . Therefore there remaynes nothing , no contentation , no sound or durable good wherein to rest , to man of all his labours . The Proposition is manifest . The Assumption is confirmed by an Induction grounded on obseruation , which is a reason by many particulars proouing and concluding an vniuersall , against which there cannot any one particular be obiected . This induction is of all superiour and inferiour parts of the world , to wit , of Man , the centre of the world , Verse 4. and of the circumference , to wit , of the Sunne , Moone , Starres , Heauens , verse 5. of the windes , verse 6. of riuers , verse 7. Nec in caeteris contrarium est videre , and of all things , verse 8. both simples and compounds , vniuersall causes , and their effects . One generation passeth , &c. The first particular . Not onely particular men doe vanish away through some extraordinary diseases , or outward casualties , and their states also , but euen whole generations successiuely , yea the most healthfull , strong , and sound are dissolued againe into their dust , and so is the most firmely setled state dispersed and brought to nothing by an vnchangeable decree . All things were created of the earth , and to the earth they returne againe . But the earth abideth for euer . The vanitie of mankinde is illustrated by a comparison of the vnlike . Man vanisheth away suddenly as , a flower in the spring , but the earth , more vile than man , lasteth euer . The earth is as it were a Stage , whereon euery man in his generation acteth his part , and afterward departeth with all his pompe and crackle neuer to be seene againe , nor remembred any more . Abideth euer , that is to say , in comparison of the perishing generations of all things , which rise and fall , ebbe and flow continually . Otherwise it selfe also shall melt with feruent heat , and be purged with fire . By euer , is meant till the end of all things : Earth is put for all the elements by the figure Synecdoche , and for the heauens also . The whole engine shall be changed , Psal . 102. 25. 26. 2 Pet. 3. 10. Therefore man hath no profit of all his labour , the fruit of all his contentious endeauours is a meere nothing . For by reason of this inconstancie , and fluxibility of himselfe , and all things , he doth but lay his foundation on the floods . He vanisheth away in his studies , and perisheth in his labours , as a Snayle . His life is but a continuall dying or passage to death , and his workes are like himselfe . When we looke vpon the earth , let vs remember our birth and buriall . Our bodies , names and workes shall be all alike , euen as the dust blowne into the sea with the winde , and as the smoake vanished in the ayre . Finally , we are more vile than the earth , for it is permanent , but we are most fraile , and neuer abide in one stay , but hasten like a Post-man to our end . Verse 5. The Sunne also ariseth , and the Sunne goeth downe , and hasteth to the place where he arose . THe second particular . As the generations of man ▪ for whom all other things were made , are not durable , neyther are the things of man , his counsels , and acts durable , but new generations differing from the former succeede : so likewise the Heauens , the Sunne and other Starres are restlesse in their motions , and changeable in their courses ; so that when we looke vpon the Sunne , or but open our eyes to behold the light , we may cleerely see the Sunne acting before our eyes , as it were on the stage of the firmament , the vnstedfast condition and perishing state of man , hauing his circular motion , after the similitude of the heauens , yea , and also caused by the heauens , which are second causes or vniuersall instruments of God for the foture of all things , both elements and elementarie bodies , and in that respect may well be called the basis or firmament of the world . But contrarily by accident , that is , by reason of corruptibilitie , weaknesse , want of vigour in the creature , and in man aboue the rest , which is the effect of the curse denounced , Gen. 3. they are the consumers , and destroyers of all things . For as the Sunne is the generall instrument , or most remote cause of generation and preseruation , ( Sol et homo generat hominem , saith Aristotle , ) so by accident it corrupteth , and destroyeth all things , and that both by his diurnall and annuall reuolution , to wit , from East to West , from South to North , causing Day and Night , Summer and Winter , with other seasons of the day and yeare . To conclude : The life of man as concerning his bodily state , is a continuall passage from the wombe whence it issueth , to the graue into which it falleth , as the Sunne seemeth to rise out of the earth , and to descend into the earth ; and man in his issue or progenie may be said to returne circularly againe , with the Sunne , out of the earth , out of the wombe into the horizon , into the world . Againe , concerning his outward state , he hath his ascending , & descending , birth , and buriall with the Sunne . For there is no constancie of any state , or kindred , though one continue longer than another , as the Oake out-liueth the Ashe , and the Ashe the Willow , yet all dye , and vanish in their time : For the Lord raiseth vp the poore out of the dust , and the needy out of the dunghill , that hee may set him with Princes , Psal . 113. Againe . Psal . 107. 40. He poureth contempt vpon Princes , and causeth them to wander in the wildernesse , where there is no way , 1 Sam. 2. 7. He maketh poore , and maketh rich , hee bringeth lowe , and lifteth vp . So that with the Sunne there is a double motion of mankinde ; one of life , which is diurnall , and another of state , which is annuall , I meane , the house , or kingdome of longest continuance . Lastly , in this certaine and stedfast motion there is nothing but vncertaintie , and vnstedfastnesse , therefore no felicitie but vanitie . Verse 6. The winde goeth toward the South , and turneth about vnto the North ; it whirleth about continually , and the winde returneth againe according to his circuits . THe third particular . As the Sunne is wheeled about with restlesse motion , so are the windes also whirled about according to their manifold circuits . The former wee see , this we heare , and feele , which teach vs to see , heare , and feele our vanity , vnlesse we be sencelesse . The wind is a neerer instructer , beating on our faces , and sounding in our eares , yea , piercing into our eares and heads , to awake our dull spirits , to cause vs remember what we are , what our workes are , and what our end , and their end is . So that vnlesse we be in a dead sleepe , drunke with sencelesse carnality , we cannot but remember the brittlenesse of our bodies , the incertainty of our liues , the instability of our states , and all things with vs running in their circuits ; as the windy exhalations ascending out of the earth to the region of the cloudes , are from thence flung backe by contrary and discordant qualities , and so run circularly in the aire from South to North , or from what places soeuer they arise , towards the same places againe . Vaine therefore are earthly wise men , that thinke their houses shall continue for euer , and call their lands by their owne names , as Dauid saith . But why doe they so labour in the winde ? Because a brutish man knoweth not , neither doth a foole vnderstand that God hath subdued all things to mutability , and vanity , that in him onely wee might seeke for durable riches , and the true and euerlasting felicity . Verse 7. All the Riuers runne into the Sea , yet the Sea is not full : vnto the place from whence the Riuers come , thither they returne againe . THe fourth particular . Not onely the winds arise , make a noyse for a little season , and then die , after which others arise againe in like sort ; but the waters also are circularly carried , by perpetuall ingresse and regresse , into the seate , and from the seate of waters , the Sea. As the Sea is the receptacle of fresh waters , so doe her salt waters re ▪ passe through the veines , and conduit pipes of the earth , strained and qualified by diuers Mines , and tempers of mould of magneticall nature , which appeareth in this , that the Sea is not filled . For the earth thirsteth for moisture , and attracteth from the Sea , as the hand , fingers , toes , and all members doe blood from the liuer , by many net-like veines ramified all ouer , which breake through the breasts of porose and rocky hilles , through clefts of quarries , and so runne downe into the Sea , from whence they came : Whereof arose that speech , He that knoweth not the way to the Sea , let him seeke for a Riuer to be his guide . As it is no maruell that the bloud should ascend out of the liuer to the higher parts of the body ; no more wonder is it , that the waters should spring out of the high mountaines , as milke doth out of womens breasts , seeing that the earth , nay , whole nature is magneticall , or alchymisticall . Wee maruell not that bloud and milke should be sweete , though we eate salt meats , and as little cause haue we to maruell at the other . The Fishes of the Sea are fresh , not salt ; for the Sea is their element , as the earth is to her creatures : And when a creature beginneth to resemble his element , it is a token of dissolution , as when blew ▪ greene , yellow colours , &c. beginne to appeare in the flesh , which we call earthly , and dead colours . So springs and torrents are the fruits of the Sea , or rather the Sea is the aliment of the earths body , which conuerteth her salt waters into milke , for the nourishing of all that spring out of her wombe . Or , whether it be , as Aristotle thinketh , that the waters are conuerted into liquid , or rorid ayre , which is suckt in of the earth , by her magneticall thirst , and congealed into many dispersed small droppes , as moisture attracted through the porose and supple bladder becommeth a torrent of vrine : which vapours gathering together in the veines of the earth , for that purpose ordained of God , breake forth of the hilles . But according to the former doctrine , these drops are rather euaporated and sweat out from those veines , to sustaine and moisten the rootes of vegetables in the vpper parts of the earth . As for the attraction of liquid ayre , dewes , and raines , the earth hath her Systolen , & Diastolen , her dilatation and constriction , which wee call the breath in liuing creatures , shee continually draweth in , and sendeth out . Liuing creatures also are not onely fedde by the roote of the stomach , but by the ayre drawne in , and sent forth by the breath , which is temperature of the hearts heate , nutritiue of the animall and vitall spirits . and purgatiue of vnnaturall vapours . As the humours haue their purgatiue passages , so haue the spirits . The eare is a purgatiue vessell , as well as the instrument of hearing ; and so of the other senses . To conclude , which way soeuer this passage of Riuers is , they returne from whence they came ; and such a circular motion is there of man , and all humane things : Therefore in this world there is no firme ground for man to build vpon ; But the securest man , and the surest state shall be dissolued , dispersed , and brought to naught : Wherefore let euery wise man build vpon the Rocke Iesus Christ , and his worke shall remaine for euer . Verse 8. All things are full of labour , man cannot vtter it : the eye is not satisfied with seeing , nor the eare with hearing . A Generall conclusion of all the particulars . As the generations of men , the heauens , the windes , the waters , are restlesse ; so are all things in their kindes inconstant , transitory , fleeting . They trauaile in paine with man , they groane vnder the burden of corruption with him ; and their disorder , enmity , infirmity , misery , corruption , vanity , sheweth forth to man that he is euen such like ; yea , his condition is worse then theirs : For whatsoeuer is within man , is without him ; and whatsoeuer is without him , is within him . So that wheresoeuer he turneth his eyes , he may behold his vanity . The plasme , or vessell of mans soule , is his brutall nature , which we call the body , which is the centre of the world , or vnion of the whole , or an vniuersall nature , wherein all particulars are vnited . For doe we not see how euery creature is the Chaos to his seede , as the matter whence it first ariseth and issueth , and the seede againe is the Chaos of the creature that ariseth , and issueth thereout , whose members , as Dauid saith , are fashioned day by day , when as yet there was none of them ? Psal . 139. 16. Therefore of man there is a twofold Anatomy , one of his body into members , another of his bodily nature into cosmicall parts or natures , whereof he is termed the little world . As man hath a similitude , and proportion of members with all liuing creatures , so hath he also of their natures , and is an vnion or mixture of their natures . So that man is the text , and euery word in this text hath his Glosse , or Common-Place , to wit , some creature to explicate & manifest it . He that would know the worke of the Spirit in the simples , the heauens and elements , might know it in the compounds , and how one compound is of like , or vnlike conditure ▪ affected , and disaffected to another , kinde vnto kinde , and kindes among themselues . All things in their creation were placed in subordinate order , both in themselues , and in respect of others ; but by the curse was that dissolued , and contrary ataxie , or disorder , and confusion brought vpon them . To proceede , the creatures of one element haue the proportion , and similitude of the creatures of another element , and is the same as neere as the matter , and condition of the element will affoord . And euery element hath his degrees of creatures , whereof one commeth neerer to mans nature , than another ; and one is more particular and vniuersall than another : but all are full of enmity , impotency , misery , vanity . Therefore in the creatures a man may behold his condition , his qualities , his shame , his brutishnesse , his misery , his vanity . For being the most compound , and vniuersall nature , he is subiect to most corruptions , infirmities , diseases , paines , aches , yea , to all the vanities , and miseries of all the creatures , but yet according to the manner of his vnion or mixture , whereby he is indiuiduated , and differenced from all . Hence it is that naturall men in the Scriptures are compared to beasts . For this brutality is mans nakednesse ; Gen. 3. 7. shewing forth it selfe most in those parts . When a man keepeth himselfe in his spirit , his nakednesse is couered ; when he breaketh forth into passions , yeelding to his brutall plasme , id est , vessell or body , his shame is discouered : but when his spirit seeketh to satisfie it in the lusts thereof , as Epicures doe , he is a very beast , and worse than a beast . For a beast is but his plasme , his vessell is himselfe , but man hath a spirit to gouerne his vessell , to couer his shame , of which he is termed a man. But mans naturall spirit is false , a dissembler , an ignorant , impotent , vaine . It couereth shame indeed , but with a net , nay , with a menstrous cloth . For as he cannot abide to be likened to a beast , so he striueth to make himselfe glorious , and by dignifying his person , and beautifying his body , and by disguising and masking his bestiality , to beget and maintaine in the minds of men a reuerend and diuine estimation of him . This is indeede necessary for all men to doe , as the light of nature teacheth , and for Princes and Gouernours especially ; yet cannot the Blackmoore change his skinne , nor the Leopard his spots . Yea , in seeking to couer shame , he most of all layeth it open , ( not knowing so much ) as our apparell now adayes , and the putting on thereof doth testifie ; and in seeking to auoide brutality , and to be as a God in the eyes and mindes of men , hee most of a l runneth into brutalitie , and becommeth a Leuiathan , Behemoth , the most beastlie of all men . It is the spirit of God that renueth , not couering , but taking away shame , not disguising , masking , and colouring , but transforming . Christ was not naked , nor ashamed : In him are we built vp new againe , our leprosie cleansed , and the workes of the Deuill are dissolued ; He that is in him , neede not be ashamed of any thing , though the world count it shame to be in him , Rom. 1. 16. Shamelesse carnals know not their shame , namely , that their glorie and boasting is bruitishnesse , and deuillishnesse . All things are full of labour . By things , hee meaneth , 1. All Creatures . 2. All Actions and humaine affaires , whereby hee striueth for this imaginary happinesse , like a foole , a madde man , a wilde Asses colt . By Labour , he meaneth the sphericall motion , the instability of things rising , decaying fading , fainting , falling , fraile , and impotent ; vncertaine , and corruptible , inordinate , and full of enuy , one against another , and all against man ; and those that are in some sort obedient and seruiceable to man , are full of crossenes , auknes , and vncertainty , and so are men among themselues , in all their courses and actions . As there is no bond of loue , so there can be no coordination or co-working of things together for mans good , nor of men among themselues for their owne good . All is rents , ragges , and distractions : Euery thing is for it selfe , and euery man is for himselfe , as a ragge or peece rent out of a garment , or limbe cut off , imagining a felicitie to himselfe , but by this meanes running into Gods curse , and mans hatred . Euery man striueth to make a concurrence , or to bring in a confluence of all things , qu● potest , to the extent of his power , yea , to turne the world about to his priuate intended proiect of happie contentation , with remouing all obstacles out of his way : But it is too heauy a masse for the wilde Asse , too difficult a matter for the ouer-reaching foole , that by violence , and subtiltie striueth to rush or steale into Paradise againe . But against euery hill there is a dale , God hath set aduersitie ouer-against prosperitie , euery thing is crosse , and peruerse , and runneth out into extremities , quite out of created harmonie , and concord . There can no happie contentation be at all obtained indeed , but by their reconciliation , soliditie and constancie . But that can neuer be in state of corruption , all things are so vnconstant , crosse , and fraile , yea , so rotten , like an old house , or corrupt body , that one part being repaired , another falleth downe , and one soare being cured , two breake out in another place . Hee therefore that laboureth to make this apt concurrence of things to obtaine his imagined happinesse , doth but goe about to gather together wilde beasts of all sorts , that runne out on euery side , and being with infinite labour gotten together , will deuoure one another , or else all set vpon him ; and to bring many men together to effect a worke , that are at variance among themselues , and all opposite to him . Concerning humaine affaires , they are full of alterations and changes . Common-wealths , priuate states , publike businesses , domesticall workes , and actions , are full of inconstancie , vncertaintie , crossenesse , trouble and griefe . Such crossenesse is there in euery thing , so manifold euents contrarie to mans intendments , that the best gamester hath commonly the worst lucke : And euen those things , whereof mans wisedome and prouidence seeme to haue most power and command , doe fluctuate vpon vncertaine issues , in so much that he is altogether vncertaine , whether his intents shall succeede at all , and how , and whether they shall turne to his benefit , or hinderance , to the raising vp of himselfe , or ouerthrow of himselfe , and that which to day hee hath resolutely determined , is to morrow through vnknowne occurences changed and quite disanulled . To conclude : Of all these vanities , there is a constant reuolution . Man cannot vtter it . An illustration by a comparison of the Lesse . The reuolution , instabilitie , vncertaintie , and vanitie of man in himselfe , in his estate , in all his wayes , and imaginations , and also of the creatures with him , is more than man by word or writing is able to expresse . How vncertaine , and vnknowne are the ordinances of Heauen ? And who hath set the dominion thereof in the earth ? Iob 38. 33. Who can foretell the seasons of the yeare by the variable configurations of the starres ? Yet hath God set them for times , and seasons . And one vnseasonable Summer , or Winter , Seed time or haruest , turneth all mens states vpside downe , inriching one , and impouerishing another . Now the seede rotteth with too much moisture ; than both grasse and graine is scorched with heat , and how slipperie is monie , and cattle vncertaine ? Man and his estate therefore standing vpon such foundations is altogether instable , and vncertaine . And how sure a foundation is that of the windes and the waters ? Yet the Marriner must apply and commit himselfe to them , he must obey them . Whether he shall returne home againe he knoweth not , nor when , nor which way , whether poore or rich . And whether the Sea , or Land be the safer habitation hee cannot determine . As the water swalloweth vp , so the fire deuoureth , danger is euery where . The continent is inconstant , as the waters . For the earth is full of darkenesse , and cruell habitations . All the foundations of the earth are out of course . High-wayes , bye-wayes , and hedges are full of robbers , wilde beasts , and serpents . A man is safe no where : One lyeth in waite for his tongue , another for his purse , another for his body . Againe , things profitable , and good in their kinde sometimes afford no profit to the owner , and sometimes hurt . Contrarily , things of least account , and that are as it were made for euill , doe a man the most good . What is good , what ill for a man , by all his wisedome he cannot certainly know , no not for a moment , and blinde hope is doubtfull and fearefull . Whence then is ioy and full contentation ? How long could it last if a man had it ? The heathen shewed forth this instabilitie and vncertaintie of mans estate , in their card-play , and dice-play . For these playes are nothing but a sportfull imitation of Gods prouidence , vnder the names of chaunce and fortune , with a wise disposing of those chances for the most good , and least losse , that fortune dealeth . The best play , so the best course , hath oft times the worst euent , and contrarily . So chancefull , changeable , and vncertaine are all worldly things . The eye is not satisfied with seeing , nor the eare filled with hearing . The former comparise figured by a gradation . Man can neither vtter by voyce , nor by his owne obseruation perceiue , nor by relation of others attaine to the depth of Gods wisedome in his workes , nor yet of the corruption that is in them . Although the wisest , and most exercised in the contemplation of the creatures , and humane affaires striue neuer so much to satisfie his curiositie in searching out the vnknowne paths of God in all things , yet can he neuer finde it out , nor comprehend in minde the firme foundation of God in such infinite contingencies , casualties , inconstancies , appearances , disparences , courses , and recourses of all things : Yea , the counsels of God are so deepe , and his waies past finding out , that man imagineth that there is no knowledge , nor gouernement at all , or that he swayeth great matters onely , which maketh him so trust to his owne wisedome and prouidence , and thereby to worke out this happinesse conceiued in his vaine minde . Moreouer , the frailety of all creatures in themselues , and mischieuous dispositions one against another , and all against man , are infinite . Euery thing is but a Lyon in the grate , their obedience is outward compulsion , not inward affection , as in their creation . But the frailty of mans body , instabilitie of his estate , the malice of his heart , the wickednesse of his actions against God and man , are wonderfull , his inuentions are innumerable . The wicked subtilties of a woman in insnaring the foolish , and the madnesse of fooles is endlesse , Salomon saith that hee could not comprehend it , Chapter 7. God onely is able to deliuer a man. The miseries , troubles , disquietnesse , vexations of man , in the best common-wealth , are manifold and great . Euery one is suspitious , and afraid of other , the hearts of men are so deceitfull , their simulations , and dissimulations so many , & their dispositions so variable . All things are carried by extremity , neither doth reason rule , nor good affection moue . And this is a common deceit in euery one , in euery matter to make an alledgement , & shew of reason , and good will , when it is nothing but the awe of the Magistrate , or some other compulsion , or that one may make vse of another for the time . In which case euery one loueth himselfe , but neuer one another . Mischiefe , enuy , and destruction is in the heart of euery one naturally . And a politicke regiment is a grate for wilde beasts , euery one hauing an habitation by himselfe , and Lawes are iron chaynes for madde men : If the chaynes were broken , and the grate broken vp , we should be as wilde beasts in a forrest . How many headie beasts are there , craftie Foxes , subtle Serpents , that by monie , fauour , and all deuices seeke to wrest , and cracke these chaynes ? How many violent and moody beasts , rushing against the sides of the grate , making the house to shake in the parts , and sometimes in the whole , euer waiting , watching , wishing , trying now and then to breake all open ? This is the qualitie of euery wilde thing in hold . Surely if a man looke into the spirits of men , in their dealings and dissemblings , hee shall not onely see a forrest of beasts and serpents , but an hell of wickednesse and miseries . All is selfe-loue and hatred : hence commeth such feare and snatching ; For otherwise men would not so much care in whose possession the goods of the world were , seeing the reasonable , wise , liberall , louing , and right dispensation thereof according to the law of nature , and of Christ . Thus it was for a little while , Acts 4. 34. 35. but that festiuall day lasted not long , nay rather it lasteth still among the faithfull , to the worlds end . But that is another argument . Here wee speake of the condition of the darke and euill world , and the imaginarie deceitfull good thereof without Christ . To conclude : Hee that looketh on the frailty of man , and all the creatures with him , the interchangeable course of all things and states , and considereth the depth of causes , and reason of things , shall be forced to seeke for felicitie , durable rest , or happy contentment , somewhere else than in the confused , disordered , transitory World : For all is vanitie , nothing , to none end , like the actions of a foole , and talke of a man in his dreame . This secret God reuealeth to his secret ones : As for the men of the world , they will be wise , great , glorious , and doe great matters ; they heare , they see , they listen , they study , and striue , imagining that by a further and deeper reach they shall finde good : For they are wilde asses colts . As the Spartanes indigitating or deifying Alexander , at his command , contrary to their owne liking , wrote ; Because Alexander will be a god , let him be a god : So I write ; Because these will be wise , will be great , will be glorious , will be what they will be ; then let them be so . But Alexander dyed like a man , in the flower of his age : euen so there is more hope of a foole , than of one of these wise ( mad ) ones . To conclude : As the soule of man working especially by the organs of eye and eare , cannot finde perfect contentation in things and times absent ; neither euer shall it doe in time to come , for all things past , and to come are the same in their kindes , as the seasons of the yeere are the same for euer : So that there is no possibility that the soule should be satisfied and filled with good in worldly things , through the ministery of the chiefest senses , but rather with irkesomnesse , wearinesse and loathsomnesse . Verse 9. The thing that hath beene , it is that which shall be , and that which is done , is that which shall be done ; and there is no new thing vnder the Sunne . AN amplification of the Argument , or former Induction , figured by a Prolepsis , or preuention of an Obiection secretly framed in the foolish heart , which is a wild , roauing , groundlesse imagination , or euill suggestion of a possibilitie to obtaine a durable felicitie , or happy rest , in a full , firme and solid state . It is mans ignorance and presumption to striue for that , which neuer any yet had , and to doe that which neuer was done before : Hee is all for nouelties and wonders . To be the onely one is euery mans desire , and to this point doe all his soaring thoughts aspire : Euery man will needs try his wit and strength in finding out the means to this worldly blisse , that none euer yet felt himselfe entirely to enioy : Such courses hee deuiseth to take , so farre to trauaile , such curious inuentions to finde out , as neuer yet any did . Euery man in his kinde and wayes striueth , as it were , to finde out the stone that shall turne iron into gold , till all his wit and siluer be spent , and at the last hee bringeth forth winde : It was but the crackling of thornes vnder a pot . Parturiunt montes , exit ridiculus Mus. With these mountanous imaginations and windie thoughts Solomon here meeteth . The thing that hath beene , is that which shall be , &c. Both the things that haue beene , and the deedes that haue beene done , are euen the same that now are , and are done , and so shall be hereafter . And there is no new thing vnder the Sunne . An amplification by the contrary denyed , to take away doubting , and to inculcate the certaine truth thereof . Vnder the Sunne . That is , worldly or humaine things , or deeds . There is a circular reuolution of all things , counsels , deeds , euents , as well as of the spheres of heauen , windes and riuers . There is a rising , falling , ascending , descending , appearance , disparence of all things . Let the profoundest speculatist , or curious practitioner , turne the edge of his wit which way he will to finde out some new thing , the like whereof was neuer yet knowne , nor heard , yet sure it is , the same things haue beene , and the same deedes were done of old , and they are nothing but the circular reuolutions of the former . The heart of man is the same that it hath beene of old , and produceth such effects good or euill ; it cannot alter it owne kinde , but is wheeled about in it owne sphere . Some haue sought for a felicity in the studies of Wisdome ; some in riches and sensuall pleasures ; some in Honour , pompe and magnificence : but no man euer yet found contentment in his present estate , without mixture of griefe , griefe accompanying it , or sorrow following him hard at heeles . Many haue thought , and thinke others happy , but none euer yet found himselfe happy . Suos quisque patimur manes . If none euer yet reaped profit of his endeauours and labours , neither then shall euer any doe it now , or hereafter . Euery man complayneth of the present state of the world , and saith , it was neuer so bad , but it is not worse , nor yet better then it hath beene , neither shall it be otherwise . The same complaints and discontent hath beene , and shall be , in all generations . If a man liue neuer so long , hee shall neither see nor heare other things then heretofore haue beene , neither is it in his power to alter or mend any thing ; for the world is nothing but an alteration of alterations in it selfe . A man hath no more command of it , than the Sea men hath of the windes . Some violent and hautie spirits haue striuen forcibly for the full fruition of an earthly happinesse , but hauing obtained their desires , that seemed so beautifull a farre off ▪ they found themselues no whit the better , but rather worse , yea , nearest to miserie , whereof they thought to rid themselues for euer . Therefore it is better to sit still , than to rise and fall ; to liue in obscuritie , than to be a publique spectacle of follie , as the most subtile and violent workers of old haue beene , and so shall they be still . Euery man hath great hopes , as of old , neither can he be disswaded from this vanity , till old age bring him to see , by long experience , this reuolution of all things , and then beginnes he to dispaire and to be weary . He is full of teastinesse , anger , and impatience when he seeth nothing but vanitie , follie and madnesse in men . It may be obiected . If there be such a constant reuolution of all things , then there is a certaine knowledge of all things to be had , and a fore-knowledge of things to come , which a man may attaine to , and so obtaine contentation of minde in the speculation of diuine wisedome , in the frame and gouernement of the world , and in this sort to be vnited vnto God by communication of his secret counsell , is a felicitie . I answere , the particular or indiuiduall things , and actions , with their proper circumstances , are now , and neuer were before , nor shall be againe , but the things and actions in their kinde , and nature , and intent , are the same that were of old . They are the same in substance , but differenced by circumstances , or indiuiduall properties , and so is generation from generation , Father from Sonne , Man from Man , Summer from Summer , Winter from Winter , Yeare from Yeare , Day from Day : For that figure , face , or rather countenance of the heauens which is to day , shall neuer be againe , or , the essence of all things in their kindes is the same , but their existences , whereby a thing of the same kinde is this , and not that , are without number : And in this respect may a man say that there are infinite worlds . Man cannot vtter it , nor conceiue it in minde , as was said before . Verse 10. Is there any thing , whereof it may be said , See , this is new ? It hath beene already of old time , which was before vs. A Confirmation of the answere . There was neuer yet any man that could say , this thing , or action in the substance , nature , kinde , or intent thereof is new . Such a thing was neuer thought , said , nor done , plotted nor effected . This proposition is figured by a communication , to signifie the certaine truth thereof . The argument is drawne from all the Specialls denyed to deny the Generall . The argument may be framed thus . Prop. If there neither be nor shall be any one thing new , which hath not beene of old , then all things that now are , and shall be , haue beene of old . Assum . But the antecedent , or former part is true : Concl. Therefore the Consequent or latter part is true also . For if we shall recount from the creation till this present day , and consider all the Saints , and Sinners , with their words and workes , the manner of their liuing , and behauiour in all things , both towards God and man , mentioned in the Scriptures , wee shall see none other things then wee now see , and shall see with our eyes , and heare with our eares . Though there be not the same degrees , measures , or extents , yet there is the same spirit , will , desire , endeauour , conceit of minde , and actuall performance , Qua data porta ru●nt , as power is giuen , and way lyeth open , &c. To exemplifie this that I haue said . The old Saints and Martyrs are all departed this life , and their personall workes done on earth are ceased with them , and so it is to be said of the wicked also : but the natures and kindes of both , with all their words and workes , are yet liuing , and liuelily acted now in the world , and shall be , as they were then . Christ is enuyed , persecuted , tempted , mocked , crucified to the worlds end , not in his owne person , but in his Ministers and other members . For , saith Christ , If they haue called the Master of the house Belzebub , much more them of his houshold ? Againe ; All these things will they doe vnto you for my names sake : yet shall they not know so much . Moreouer , the same iudgements of God doe now fall on the wicked , but they acknowledge them not , nor apply them ; Ier. 5. 3. because they are brutish and foolish ; Psal . 92. 6. and also the same blessings and deliuerances on the godly , that did in old time , and the godly that are exercised and depend on the Word know it ; Zach. 11. 11. All blessings and curses were but casualties , chances , lucks , naturall effects , and euents , to them that beleeued not , nor applied the Sermons of the Prophets ; which caused Ieremie to complaine , Thou hast stricken them , but they haue not grieued ; thou hast consumed them , but they haue refused to receiue correction . They hardened their faces , and refused to returne . And why ? because they will not acknowledge such things to come of the Lord for sinne ; but they , and we sticke in the second causes , we cannot goe beyond the cloudes , windes , starres , &c. therefore neither are we thankfull to him for his benefits . And if we Ministers were gifted with speciall reuelations as the Prophets were , who would beleeue vs more now than they did then the Prophets ? And though our prophecies were fulfilled in their eyes , yet would they not so apply them . The same things come to passe now that did then , though they be not now fore-told in such sort ; and should haue done so than , though they had not beene foretold , ( for both the nonage and rudenesse of the Iewes required such speciall reuelations ) and the people with all their sayings and doings are now that were then . Thankefull obedience procureth the same blessings ; contempt and rebellion bring the same punishments and corrections , though they bee not prophesied : For wee neede no new prophesies nor miracles , seeing that the old are sufficient , ( vnlesse God should send a new Gospell . ) We are the same people , and such are our words , workes , and behauiours ; and so is God the same God , not partiall , not vnequall : Wherefore if the old preuaile not , neither will the new . If we want wisedome and grace to applie the old , wee would acknowledge the new , no otherwise than the Iewes the old people did ; Ier. 5. 3. Well , prophesies by speciall reuelation & miracles are ceased , but all things prophesied or taught by the Prophets , and the efficacy of miracles ▪ are still the same . The Scriptures set forth the state of the World for the substance , nature , and condition thereof , to the Worlds end , and endureth throughout all generations , which are the same , and so is it the same , and to be preached to all generations . There is no man , good , or bad , no thought , word , or worke , but there may hee see himselfe , his workes , and thoughts of his heart plainely depeinted forth . It is accomplished , and fulfilled in euery generation ; but the eyes of the wicked are holden . Therefore if there were new prophesies , new miracles , yea , a new Bible , it should be but the same , that which now is , in the nature , kinde , substance , and scope thereof , differing onely in respect of circumstances . To conclude . All things whatsoeuer a man can particularize , are the same , that haue beene ; the same I say , Specie , in kind or nature , not numero , the very selfe-same without indiuiduall or circumstantiall difference . Here then is wisedome to discerne the times and seasons , and to apply after-things rightly to the former , or rather to behold things past in those that are present ; but that is hidden from most mens eyes , and it is giuen to few to behold that which they heare , and reade of , though it be neuer so plainely acted before their eyes ; yea , and he is euen now acting it himselfe . There i● nothing in the written Word , but it extendeth in some sort to euery man , though man be a foole , and a beast , and will haue nothing to concerne him , but what he lusteth . So are we blinded with Sathan , and bewitched with our brutish lusts , that in hearing we vnderstand not , and in seeing perceiue not . A iust iudgement of God on the wicked , which hate the truth , and embrace lies . How many professing the name of Christ , beleeuing in God , children of Abraham , ( as they say , and imagine ) are indeed the very Princes , Priests , Pharises , and commons of the Iewes , that heard , saw , toucht , talkt much of Christ , and with Christ , but yet heard him not , saw him not ? &c. They look● for Elias to come , but he was already come , and they did vnto him whatsoeuer they would . He was already come , not in his owne person , but in spirit , and power . The Iewes that were garnishing the Sepulchers of the Prophets , whom their Fathers murdered , would haue murdered the same Prophets if they had beene than liuing , and preached as in the dayes of their Fathers ; and they did indeede murther them all in the great Prophet , the Son of God ; Math. 23. Therefore saith Salomon , The wise mans eyes are in his head , but the foole perceiueth nothing of all that is before him . Therefore they that are now liuing , with their words , and workes , are the same that were of old . Happy , yea , thrice happy , are the eyes that can see this , and the heart that can vnderstand it : but that is not giuen to all . The obstinate being conuicted of a deede condemned of old , may say , it is a wrong indeede , it is vniust , I must confesse , &c. but it must be so , it cannot be remedied , &c. Againe , they that doe such and such things , haue good reasons for it , &c. I answer , it must be so indeede , and such reasons must goe currant , and preuaile : sor offences must be as they haue beene of old ; but woe be to him by whom the offence commeth , as it was saide of olde . And they had also as good reasons in former times for their musts , as wee haue now for our musts , and euen the same . Woe be to them that say , we must doe thus , and this , or else , &c. I must doe this , or that ; or else I cannot liue , &c. So the Princes , Priests , Pharises , Commons , must crucifie Christ , for their owne security , and preseruation of the Temple , City , and worship of God , ( here are good reasons . ) So Iudas must betray his Master , because he must haue money . Pilate must be partiall , and doe iniustice for fauour , or feare of the Iewes , though he knew the innocent and iust to be persecuted of enuie , and should haue giuen iudgement rather against his false accusers , and aided , and protected him with his power , and garrison of Souldiers , countenanced him and his doctrine , and all that fauoured him ; and contrarily disgraced , and weakened euery aduersary : he should haue obeyed the submonitions of his owne conscience ; but that the wicked must not do , because they haue reasons to the contrary . The Israelites must follow the wayes of Ieroboam , contrary to the voices of all the Prophets , and so must an infinite number now adayes be crosse , and hatefull to all their teachers , contrary to the submonition of their consciences , because they haue reasons which many are ashamed to vtter . The Iewes must be Church-robbers , purloyning , and alienating tithes , because they had good reasons for it , such as we haue for our Church-robberies : But he that must steale , must be hanged , notwithstanding his good reasons ; so the wicked must doe wickedly , because he cannot liue else , or not liue so , or so well as he desires , because he must be damned . Hell fire must burne , therefore it must haue fuell . Verse 11. There is no remembrance of former things , neither shall there be any remembrance of things that are to come , with those that shall come after . AN explication of the confirmation , figured also by a Prolepsis . Ob. But there are now many things , the like whereof wee neuer heard before : And wee reade of many things , that haue beene said , and done , that now are not , neither are likely to be hereafter . Ans . That is but our ignorance . For time consumeth all things : Euery particular thing perisheth , and euery deede vanisheth , but yet in such sort as I said before . Therefore when an olde thing is renued , or clothed with other circumstances , we obserue it not , we perceiue it not , no not when we are euen doing and saying that which wee know to haue beene done and said of olde , no more then Iudas knew himselfe to be Achitophel , and Dauid vtterly condemned himselfe in another ; 2 Sam. 12. 5. The Pope knoweth not himselfe to be Caiphas , nor the Iesuites that they are Pharises . The Pharises knew not themselues to be the very same with their Fathers , to speake and doe euen the same things ; neither knew they Christ to be Zacharie , or Elias , hauing the same , yea , a greater spirit , and power ; Mathew 23. 29. 30. See their madnesse . They condemned their Fathers , and iustified themselues , because they built the Tombes of the Prophets , and garnished the Sepulchers of the righteous , and say , if they had beene in the dayes of their Fathers , they would not haue beene partakers with them in the bloud of the Prophets . True iwis , if Moses had beene there , they would haue shewed themselues tender-hearted Wolues . For Iohn 9. 28. They were Moses Disciples , not Christs ; and yet is Moses fulfilled in him , and Moses commanded them to heare him . Abraham reioyced in spirit to see his day ▪ Iohn 8. 56. and they boast themselues to be his children , Verse 39. But if Abraham should haue beene raised from the dead , ( as was Lazarius , or as Diues would haue had one risen from the dead to warne his brethren ) to haue accompanied Christ in preaching & teaching these his children ; they would haue done the same to their Father Abraham , and to Moses , that they did to him . They would haue crucified both Abraham , Moses , and Elias with him , as the Pope would doe Peter now . They boast that God is their Father , verse 41. but God was now among them , not in maiesty and terrour , as he appeared in Mount Sinai to their Fathers at the giuing of the Law , but incarnate , appearing in their owne nature , humble and meeke , teaching them all things in mildest manner , with sufficient testimony of his God-head : yea , euidently shewing forth the maiesty and power of his God-head , whereof themselues were conuicted . What blinded them thus ? what deceiued them ? what bewitched them ? Euen their lusts . They were full of pride , couetousnesse , enuy ; in a word , carnally minded , hauing a shew of religion and deuotion , in doing the outward letter of the Law , and strictly obseruing their owne ceremonies and traditions , thereby deluding the people , and themselues also ; but what the spirituall intendment of the Scriptures was , they were altogether ignorant . Faith in Christ their Redeemer , and the deniall of themselues , the world , the flesh , and the deuill , was farre from them . They could not goe before an earthly felicity , a fleshly happinesse , therefore they looked for a worldly redeemer of their states from vnder the power of the Romanes , &c. Their deuotion was but a maske of worldly craftinesse , policie , and deuillishnesse , to blinde the people with , and themselues also . The people groaned vnder their burden , and in hope of liberty thronged in such multitudes after Christ ; but when such fleshly hopes failed , Iudas betrayed him , and they cryed , Crucifie him , away with him , ( hee is not for our profit ) to please their deuout tyrants againe , whom they had displeased in following him . Behold the condition of these brutish hypocrites . They follow and flatter the Preacher of the Gospell . Ioh. 6. 25 ▪ 26. 27. Not beleeuing and humbling themselues , as Mary did , but like rebellious belly-gods , Papists , to set vp a Pope against their King. For when they found him to be a spirituall King , Shepheard , Redeemer , they persecuted him with deadly hatred , and had rather be vnder any tyrant , than vnder his spirituall regiment . The Gospell is the most grieuous burthen that can be borne , and the Preacher thereof the greatest tormenter . Ah , that Papists , common-Protestants , Libertines could lay these things to heart ! How many stand vp at Creed , but fight against the Gospell ! How many receiue the signe of the Crosse in their foreheads , but fight vnder the deuils banner ! How many make a vowe to God in Baptisme , but cast the payment thereof vpon their sureties , like brutish ding ▪ thrifts , running out like Cham , and Cain , and deuils , foorth of Christs presence , which in spirit cry out against their teacher , What haue we to doe with thee , art thou come to torment vs before the time ? To conclude . All that is , and shall be done , hath beene done of old , but wee know not so much . Shortnesse of life is a great cause thereof : For few men liue so long to see the reuolution or circular course of many things . And some things and states are of longer continuance than others . Moreouer , this kinde of obseruation , most profitable to man is neglected of most ▪ but the wise obseruer can fore-tell many things to come , or neerely ayme at them . Furthermore , the remembrance of things past dyeth with the present generation , & a wonder lasteth but nine dayes , and but a few memorable things are deriued to the next , which also vanish more and more out of their mindes , and at length remaine with very few , vanishing as a sound or loud noyse by little and little , and as a bird of the ayre vanisheth out of sight . In like sort , all things , now said , and done in this present generation of the world , shall in future ages be forgotten , and the like also may be said of all things in ages to come , in respect of ages following them . To conclude : Seeing that man , and all things with him are so vnstable , and changeable , there can no good remaine to man of all his labours , no contentation of minde , no quietnesse of conscience . He must seeke that else-where : For his foundation here , shall be but laid on the sands , and his buildings shall be but the Tower of Babel , and fall downe like the Tower of Siloam , on the head of the builder . Therefore all is vanity . If any man thinke that this following is the more naturall analysis of this former part of the Chapter , I easily yeeld to it . The first verse containeth the inscription of the booke . The second verse containeth the Theme or generall proposition . The third verse containeth the principall argument , which is confirmed by two reasons in this chapter . The first is drawne from the instabilitie of man dying , verse 4. illustrated first by a comparison of the earth standing and remaining , verse 4. end . Secondly , by a comparison of the Sun , Windes , Riuers , rising , falling , and returning backe againe , which man doth not , verse 5. 6. 7. To which purpose the Poet saith . Soles occidere , & redire possunt : Nobis cùm semel occidit breuis lux , Nox est perpetua vna dormienda . The heauenly Lamps doe * fall into the gulfe , And issue forth againe out of the deepe : When our swiftstarre of life is vanished , It nere returnes , in death we euer sleepe . And to the same purpose Iob saith , There is hope of a tree , if it be cut downe , that it will sprout againe , and that the tender branch thereof will not cease , though the root thereof waxe olde in the earth , and the stocke thereof dye in the ground , yet through the sent of waters it will budde , &c. But man dyeth and wasteth away , yea , man giueth vp the ghost , and where is hee ? Iob 14. 7. 8. 9. 10. The windes also are rowled in their circuits , and the riuers keepe their constant reuolution , they returne backe againe . The second reason is drawne from the instability of all creatures , states , and humaine affaires , illustrated by a comparise of the lesse , which is figured by a gradation , verse 8. amplified by a prolepsis , verse 9. confirmed , verse 10. Verse 12. I the Preacher , was King ouer Israel , in Ierusalem . HEere beginneth the latter part of the Chapter , wherein Solomon sheweth that he found not onely by obseruation , but also by experience in the studies of wisedome , that all things are but vanity and vexation of spirit , both the things themselues , and mans wisedome and knowledge of the things also . All things are instable , fraile , and full of corruption , no sure thing can be built vpon them , no felicity can proceede out of vanity , no perfection out of imperfection . For the curse is on man ▪ and on all things with man , therefore there must needs such like effects proceede from them . For a cleane thing cannot come out of filthinesse , Iob 14. 4. His purpose is to shew that hee made search in the best things , wherein there was appearance of any good , which man most desired and admired . And first he beganne with wisedome , which of all other things being meerely transitory , is the flower . For as for other things they are not so preeminent , because fooles , and beasts may be partakers thereof as well as the wise , to wit , riches , honours , friends , pleasures , beauty , strength ; but wisedome is proper to the wise onely , by which a man is a man , and commeth neerest to the diuine nature : Therefore true happines was likelyest to be found in wisedome . The argument whereby he confirmeth the vnprofitablenesse of humaine wisedome , and things seeming good , is drawne from the testimonie of his experimentall knowledge of things subiect to knowledge and science , in the rest of this chapter , and of things subiect to mans bodily vse , chap. 2. The things subiect to knowledge are eyther naturall with their causes , properties , effects , or else morall , both good and euill , both wisedome , madnesse , and follie . The testimonie of experimentall knowledge hee declareth and proueth to be firme and good by two arguments . The first is drawne from the person searching out the knowledge of things by obseruation and experience , verse 12. Secondly , from his diligent trauaile therein . Of this trauaile , First , hee propoundeth his counsell , verse 13. Secondly , he declareth the effect thereof . Thirdly , he expoundeth both his reuiew ; and determination or iudgement thereof , verse 14 His determination he confirmes by a reason , verse 15. All is figured by a prolepsis , verse 16. 17. and concluded , verse 17. which is confirmed , verse 18. The first argument confirming the certaintie of his experimentall knowledge , is drawne from the condition of his person , ( King ) and therefore of farthest extent , and reach , of de●pest apprehension , and largest comprehension , as he that on an high hill seeth farthest , and comprehendeth most . Men of priuate state are but of priuate , straight , and and particular wits , experienced , and exercised in few and inferiour things , and also disturbed many waies . But a King is as the Sunne , comprehending all things , superiour , and inferiour within the compasse of his sight , and is eleuated ▪ as I may say , aboue the troubled regions of the Aire , ( all things being placed vnder him ) and free from all obstacles in a firmely established and peaceable common-wealth , as this of Israel now was : In a word , hee is Gods vice-gerent , the neerest attendant to him , of his priuie counsell , euer in presence and sight , on whose hand , as I may say , the great King leaneth . Dauid was a man of warre , but God gaue Solomon peace with all nations , and all nations were seruiceable to him : Wherefore ? The more freely to liue in ease , and fleshly pleasure ? To doe as brethren doe oft times falling at variance among themselues for want of an outward aduersarie , against whom they may ioyne in vnitie of contention ? Or that the members of the body should deuoure and consume one another for want of matter to worke vpon from the stomacke ? No such thing : For that is bruitish and ethnicall : But he gaue him peace that hee might build him an house , a glorious house . Hee gaue him wisedome with peace , to gouerne his people prudently , and to teach them the feare of the Lord , to stablish the whole worship of God in perfection , according to the Law. To glorifie the Lord in erecting his house , and stablishing his worship , that the beauty of both might be an astonishment to the nations , that the God of Israel might be glorified in all the earth . To conclude , his Kingly office is amplied by the subiect , or obiect ( Israel ) the people of God , and therefore the most excellent , and glorious King. Lastly , by the place , ( in Ierusalem ) Ierusalem the citie of God , the beauty of holinesse , the paradise of the world renewed , the ioy of the whole earth . Now being a King , hee wanted no meanes to attaine to knowledge , neither authority to enquire and demaund the opinions , and iudgements of others , nor ability to get and vse all meanes requisite for exquisite knowledge . Verse 13. And I gaue my heart to seeke and search out by wisedome , concerning all things that are done vnder heauen : this sore trauaile hath God giuen to the sonnes of men , to be exercised therewith . THe second Argument , confirming the certainty of his experience drawne from his diligent trauaile and accurate endeauour . As hee wanted not power and ability to procure and vse all meanes ; so neither wanted hee desire and diligence : For hee gaue himselfe wholly , not onely to seeke by wisedome to know things , but to search out by obseruation and tryall , according to wisedome , the causes , properties , and effects , and the reason of all things that are , and are done vnder heauen . But this hee did not in pride and curiositie , but in modesty , accordingly as he found himselfe gifted of God , 1 King. 4. 33. For God is the father of lights , the gifts of his spirit are lights shining in darkenesse . Wisedome is with God , and proceedeth out from the throne of God , which whosoeuer wan●eth can neuer attaine to the true knowledge of him , because his worldly heart is full of darknesse . For God hath subdued all things vnder vanity , which the blinde world knoweth not , or but dreamingly noteth , ( which maketh flesh and bloud so proud ) from which no man can rid himselfe , striue hee neuer so much , but rather doth still , as the proud curious heritickes did , encrease vanity , errour , and folly , as the hydropical body by thirsting and striuing to quench thirst by drinking , doth increase the discase , and in the end destroy it selfe . The heathen kept neither meane nor measure in the curious and ambitious search of the wisedome of God in the world , and his secret counsell in the vse of his creatures : But for as much as the end of their endlesse labours was not the glory of God , euen subiection to him in feare and thankefull obedience , but their owne vaine-glory , praise , pleasure , foolishnesse , impietie , they found not that which they sought for : For a foole , saith Solomon seeketh wisedome and findeth it not , but wearieth himselfe in a Labyrinth ; and so became vaine in their worldly imaginations . Wherefore because they sought to know God out of his Church , and to assume the glory thereof to themselues by returning their owne eyes , and the eyes of men after them , to exalt and magnifie them ; as hee that seeketh praise by the curious description of a cunning worke , but forgetteth , yea despiseth the workeman himselfe , and because they thought and sought to comprehend the infinite maiestie and wisedome of God , in the creation and gouernment , by humane capacitie , and trauaile , without the Spirit and Word of God , therefore were they blinded , like the Sodomites seeking Lots doore , groping all their life after that which they could neuer finde , attaining onely to so much as serued to quicken the worme of their dead consciences to make them inexcusable . Furthermore , as God hath by a generall decree in the beginning laid sore trauell on man to humble his pride thereby , in so much that nothing can be gotten without great labour since the fall ; so neither can he attaine to the knowledge of wisedome without diligence : For the gift is indeed freely giuen of God , but we must receiue it by the appointed meanes . Therefore although hee granted the request of Solomon , in giuing a wise and vnderstanding heart aboue all that were before him , or after him , yet he applyed himselfe to the study and contemplation of all things , and to finde out the secrets of Gods wisedome by carefull obseruation , and experience . So that in the studies of knowledge , there is great affliction both of body and minde : First , because some neuer attaine to true wisedome , but fall into vaine imaginations , and manifold errours , and so when they thinke to be wise , they become fooles . The iust iudgement of God on their proud presumption , Rom. 1. 22. Of those kinds of studies these wordes of Solomon may be vnderstood , This sore trauaile hath God giuen , &c. Secondly , they that are mooued , and directed by the spirit of God to the right end , and so attaine to wisedome , are greatly humbled with infinite toyle as well as the husbandman ; and in the end see nothing but vanity , euen matter of griefe , both in the things that are knowne , and in the knowledge it selfe . For they are still as farre from contentation and peace of conscience , as euer they were . For no worldly thing can make a man happy . So that although a man had all knowledge , without Christ it is nothing ; Paul esteemed it but losse and dung , Phil. 3. Of this wisedome , I rather thinke the words to be vnderstood . Verse 14. I haue seene all the workes that are done vnder the Sunne , and behold , all is vanity , and vexation of spirit . IN the former verse he propounded his counsell , in the applying of himselfe to get knowledge and experience , not of some things , but of all things . Here he declareth the successe or effect thereof . I haue seene all the workes , &c. I haue indeede by the gift of God obtained that vnderstanding which I sought for : For I haue seene it with mine eyes , I haue read it in the Booke of Nature , the holy Spirit of wisedome instructing , and directing me . God hath giuen me a right and true discerning of all that I haue seene , and discoursed on , by sanctified reason . Euery man heareth and seeth as well as Solomon , but no man rightly discerneth ought , but by the reuelation of the Spirit . For a man is a beast by his owne knowledge , a foole , darkely led , deceiued by Satan , and such like are his obseruations . If a man looke on the fairest letters , and cannot reade , what is he the better ? Solomon attained not to this height of wisedome by reading of the naturall and morall Treatises of the Aegyptians , Chaldeans , Assyrians , Gimnosophists , discoursing by imagination vpon other mens workes , and culling sentences out of them , to make a shew of that which was not in him ; wherein indeede many excellent things are buried , as in darke and confused Mines , ( yet but wilde fruit , proceeding from the wilde Oliue ) out of which notwithstanding a diuine and sanctified spirit can extract good matter , and conuert it into the right nature and vse thereof , as it may be Solomon did , some may thinke ; but the Kings of Israel were to be exercised in the Booke of the Law onely , not in Ethnicall vanities , which commonly we call learning . What their wisedome was , the Prouerbes , the Canticles , the Sonne of Sirach , the Booke of Wisedome , make manifest , which differ much from ethnicall morall Treatises , which are the wilde fruits of wilde trees , and wilde ones are most addicted to them ; such lippes , such lettuce . But Solomon saw with his eyes , and rightly conceiued in minde what hee saw , by the speciall illumination of the Spirit of God , which gaue such a plentifull blessing to his holy endeauours , that he became famous for his wisedome among all the wise men , and Kings of the earth ; who were desirous to heare of the wisedome which God put in his heart ; 1 King. 10. 24. So that euen his seruants were counted happy , that attended on him , and heard his wisedome . Here wee note that there is twofold learning or knowledge in a man ; the one is obtained by reading of mens bookes , the other by reading in the Bookes of God. The former kinde of wisedome is imitation , which we commonly call learning : It is gotten by imagination and strength of memory : It is a talkatiue learning , which a man relateth from the mouth of another , not from an vnderstanding heart . A parable is harsh in a fooles mouth , and so is learning . He hath not , as our Sauiour saith , Radicem vel semen in s●ipso , Roote , or seede in himselfe , hewants the seede or principles of that whereof he talketh in himselfe . It is therefore but speculatiue and childish , and as it were an artificiall or painted complexion , whereof a man boasteth , vainely pust vp in his ignorant minde . Hi volunt se primos omnium rerum esse , nec sunt : but the other is modest and humble . For it is gotten by reading in the Bookes of God. Yet a● the Booke of the Word being sealed vp , or clasped , affoordeth no knowledge ; Esay 29. 11. no more doe the creatures , when our eyes are held . The creatures sound out the maiesty , power , wisedome , iustice , goodnesse , mercy , glory of God ; as also the corruption , folly , shame , vanity , and misery of man. For in them he may see his nakednesse , his curse . But the foole perceiueth nothing of all that is before him : Hee neither beholdeth the glory of God in them with praise and feare , nor his owne nakednesse , and brutishnesse with shame . If God open our eyes and eares , yea , giue life vnto ou● dead senses , vnfolding this booke vnto vs ; then shall we be able to reade in this booke , the Spirit shall bring all things to our remembrance , ( we heare and see confusedly in a slumber , and vnperfectly , as children ) and shall gine vs ripe vnderstanding in all things , both to behold the reuerend and glorious wisedome of God in his workmanship , as Dauid saith ; I am fearefully and wonderfully made , and his secret counsell , with his goodnesse in the vse of those his vessels , and the effect , and vse of that vanity that is in them . In one generation may a man obserue , and know euen by sight , all things whatsoeuer haue beene taught by word or writing , diuine or humane , since the beginning of the world , forasmuch as all things are the same in their circular courses . But if a man be not guided by the Spirit , his obseruations are but superstitious , and false rules , his readings erroneous , yea , though he hath read all Bookes , and hath not roote or seede in himselfe , he is but in a maze tossed too and fro , hearing and seeing as in a dreame : In a word , he wants wisedome , he hath no learning . Wherefore men must not presume aboue their gift , nor runne before they be called ; but worke according to their talent . And behold , all is vanity , and vexation of spirit . After that he had trauelled for knowledge , and obtained knowledge ; now thirdly he taketh a reuiew , or reflection in his minde thereof , to consider what benefit or fruit redounded , or might redound to him thereby , and with all presently determineth the case most plaine and euident . And ] when I had sought , and searched , and knowne what I could ; Behold ] marke , consider , and remember what I say , All is vanity ] both knowledge , and things knowne , euery thing was empty of good , full of euill , I had nothing but labour for trauell . After that Solomon had knowne all things , not by their shadowes and pictures , namely , by reading bookes , and relation of voice ; but seene with his owne eyes , and things seene most affect and please : yet he found no profit of this his labour , no contentation , no happy rest . Why ? Because all was but vanity and vexation of spirit , or the feeding of the soule with winde . The Hebrew word signifieth either in differently ; He got nothing but labour for his trauaile , and griefe for his care . Contrarily , he that drinketh the waters of life , his thirst shall be quenched ; Iohn 4. and he that eateth the bread of life , his hunger shall be satisfied ; Iohn 6. There is the true and euerlasting foode of the soule , which onely giueth contentation , that foolish man so greedily else-where seeketh for , but neuer findeth . Verse 15. That which is crooked , cannot be made straight : and that which is wanting , cannot be numbred . A Reason why hee found no contentation , no profit by the diligent search of wisedome , drawne from the subiect or obiect thereof , the things themselues , which were not in mans power , and prouidence , nor reformable by his wisedome , but in the hand of God ; Chap. 3. 11. and Chap. 7. 13. For in all the parts of the World , in all liuing creatures , chiefly in man , and ciuill states , there is nothing but corruption , enmity , vanity , misery . The creatures , and man himselfe , the successe and euent of things and businesses , are crooked , peruerse , confused . If a man labour to build vp some sure worke vpon the creatures , it is a vaine trauaile , and brings forth vexation . For they are fraile , weake , imperfect ; they decay , alter , perish , and are subiect to innumerable infirmities and casualties , which crookednesse no man can remedy . To speake more fundamentally , euery thing in nature is peruerse , and disordered , one thing is distracted from another , the vnity of the whole engine is dissolued , the vniforme subordination disioynted by sedition , all things transuerse and peruerse , euery thing enuiously eying , and destroying another , through the poyson of enmity that is in them , as if the parts of the body should fall at oddes , euery thing following a corrupt inclination and inordinate affection of it owne ; neither can they be brought into the right frame of subordinate vnity , of m●tuall duty , and loue one to another , and all to man , or man to man , and man to God , by any power or wisedome of man. The creatures in their kindes are all selfe-loue , pride , cruelty , pernicious , and dangerfull one to another , and all to man , and man to man. They are miserable in themselues , and adde misery one to another through enmity and mischiefe . Some reconciliation I grant , is made among some of the creatures one with another , and with man , by the wisedome and labour of man , taming and teaching them , and so also is there some reconciliation of men among themselues in a politicke gouernement ▪ but the best vnity , and vniformity , is imperfect , weake , crooked , full of corruption , vanity , and misery . No felicity can be built thereon , no contentation can be found therein . To proceede , as all things are thus crooked in their kinds , so is man more crooked then the rest . His minde is depraued , full of blindnesse ; his passions or affections are inordinate ; his body is subiect to innumerable diseases . It is the corrupt vessell or instrument of a more corrupt soule : Yea , mans crookednesse is an vnion or mixture of the crookednesses of all the creatures . This crookednesse can hee neuer make straight by all his wisedome , which is crooked it selfe . All humane science cannot giue one sparke of true light , nor rid the soule from one drop of poison , wherewith it is infected ▪ The bloud of Christ onely must purge it . The wisest Philosophers , Naturalists , and Moralists , when they had done all they could , yet their crookednesse remained in them . The ciuilest and best theefe is but a theefe : What was Alexander but a theefe ? And the ciuilest and fairest conditioned whore is but a whore : The whore Flora , deifyed by the Romanes , and honoured with festiuall dayes , was but a beastlie sade . What else can the truth make of these two persons ? Such like indeede differ much from the rude , vnmannerly , and sauage people , yet are they beasts as well as they . The flesh of Iezabell was but dogges meat , and the bloud , the royall bloud of Ahab , dogges drinke . No better was the corps of Iehoiakim , Ie● . 22. 19. then the carkeise of an Asse . Moreouer , from this crookednesse of the creatures , and of man , proceede many crosses , vnluckinesse , innumerable dangers , many misfortunes and casualties in euery best course that the wisest can take , and so is all his labour lost , there remaineth no fruit to him , but griefe and vexation . Therefore in the best composed state of things there is naught but deformitie , imperfection , weakenesse , want of vigour and strength , diseases , infirmities , sicknesses , strange casualties , suddaine misfortunes , vntimely deaths , which all creatures , with man , are subiect vnto . Againe , the best ordered state , or common-wealth is full of wants , full of superfluities and running into extremities on both hands , full of cruelties , of oppressions , and partiall dealings , and that of fauour , enuie , reuenge ▪ Vnworthy persons are preferred and honoured , the best-deseruing are deiected , vice is graced and inri●hed , vertue is discountenanced and suppressed . In principall matters there is negligence , carelessenesse , remissenesse : In trifles there is much curiosity and contentions ; Iudgement is deferred , lawes are distorted , and such like things , without number , which it is as hard for any Prince by wisedome and power to reforme , as to regenerate or restore whole nature againe vnto her first integrity . If we consider the state and condition of the creatures themselues , and one towards another , the defectiuenesse , crookednesse , crossenesse of all things , with their euents and casualties , wee shall finde it to be vnpossible to lay any ground-worke thereon , whereupon to erect an happie estate . To conclude : Seeeing that a wise man in the aboundance of knowledge seeth nothing but peruersenesse and weakenesse , the one whereof cannot be reformed , the other not helped , neither of them remedyed , hee reapeth no ioy , no comfort by such sights , but anger , disquietnesse , griefe , and hath satisfied his desire , and expectation of happy rest no more then he that eateth and drinketh winde to satisfie the bodies appetite , when the one is fatted , the other shall be contented . Verse 16. I communed with mine owne heart , saying , Loe , I am come to a great estate , and haue gotten more wisedome then all they that haue beene before me in Ierusalem : yea , my heart had great experience of wisedome and knowledge . AN amplification of the confirmation handled , Verse 12. 13. 14. 15. by a comparison of all Kings that raigned before him in Ierusalem , figured by a Prolepsis , thus : Thou maist haplie be deceiued in this matter , through partiall conceit of extraordinary wisedome , and therefore hauing but an ouerly consideration of things , and being blinded with the vaile of the common imperfections of things , and follies of vulgar people , and distempered Princes , hast not rightly beheld to what happie state , and contentation a man may attaine in this life by the right and perfect vnderstanding of things and by the prouident and prudent carriage of himselfe in all things , &c. Ans . Neither the dulnesse of apprehension , nor the weakenesse of iudgement , nor want of diligence haue beene any let to me in this search . For I haue not attempted this of pride , nor spoken it of arrogance , as puft vp with a vaine imagination of wisedome , but I haue vnpartially communed with mine owne heart , and haue found that as God hath giuen mee riches and power ; so also hath he giuen me wisedome and knowledge of all secrets , aboue all the Kings that raigned before mee in this treasurie of wisedome , Ierusalem , the City of the great King : Neither doe I deceiue my selfe with the ouerly discourse of manifold imaginations , and groundlesse conclusions , but my heart hath seene great wisedome and knowledge , I haue fundamentally obserued and had the ocular experience of things , their natures , causes , properties , effects , vses , &c. Verse 17. And I gaue my heart to know wisedome , and to know madnesse , and folly : I perceiued that this also is vexation of Spirit . A Continuation of the same answere . As I perceiued in my heart that I had receiued of God a greater measure of discerning , and sensible insight aboue others , so according to my vttermost ability , I diligently exercised my selfe in searching out , yea following the euen tract and way of wisedome in her workes , so farre forth as man is able to apprehend , and comprehend her . Consequently by the rule of wisedome I examined the wisedomes , doctrines , and instructions of men , euen the manifold , ●arring , and repugnant opinions of men , and the proud errours of contentious men , who greedily affecting the admiration of their wits do by intruding themselues into things aboue their re●ch bewray great ignorance , foolishnesse and madnesse both in naturall things , and matter of estate : I perceiued that this also is vexation of spirit . A conclusion of his former reu●iw , determination or iudgement , Vers . 14. To conclude , as I by wisedome sought out the knowledge of naturall things , and found that all was nothing but vanity and vexation of spirit : so haue I more then that sought out , examined , and tryed the vnderstanding of morall things , good , and euill , and I find as before , that this is also full of vexation ; Wisedome on the one side being incomprehensible , and the consideration of such men , their opinions , and doings being wearisome and grieuous to the spirit on the otherside , yea , their madnesse is endlesse . Verse 18. For in much wisedome is much griefe : and he that increaseth knowledge , increaseth sorrow . A Reason why that seeking after knowledge , both of wisedome and folly , there is no contentation of minde , but vexation of spirit . For the further that a man searcheth into the bottome of things , to giue fuller satisfaction to his heart , the more griefe he findeth , and sorrow is increased with knowledge : For , First , the accurate search , and discussing by examination and iudgement of that which is fought , is a great affliction to body and minde . Secondly , when a man hath done what he can , hee hath onely attained to the sight of that great darkenesse of ignorance that is in him , Chap. 7. 23. 24. which he thinking by study to expell , doth more increase it , that is , hee more and more seeth into what a deepe dungeon , hee and all men are fallen by the sinne of Adam . Thirdly , it is difficult , troublous , full of intricate questions , and distracting doubts , endlesse , and withall transitory . It is neither perfectiue of him that hath it , nor perfectiue of other men , or their matters . Fourthly , the more that a wise man knoweth , hee still more , more and more beholdeth greater corruption , vanity , folly , madnesse , and misery , wherewith his spirit is discomforted , and grieued , his heart is heauy , his minde dispairefull . So that he is farther off from happinesse then the ignorant , that knoweth nothing . For he worketh and eateth , and drinketh and sleepeth soundly , he is without care , he is heartily merry , and so is strong and healthfull . Fiftly , when a man hath transcended common capacities , his darke parables , instructions , and counsels , of many shall be had in contempt , of others hee shall be enuyed , and his wisdome shall be but the white of a But to be shot at , of some he shall be suspected , and suppressed , for Princes are suspicious of the godly-wise-learned , I thinke because their rudenesse and nakednesse lies open to their iudicious eyes ; which made Nero kill his master Seneca ; or else desire ignorance that the thousand-headed beast might be better held vnder the yoke of gouernment : For if they be wise and godly , the rude Princes thinke that their nakednesse lyeth open , whereof contempt followeth . This is ethnicall pollicie . Contrarily , the wise and godly Prince shall by his wisedome , and godlinesse bind the consciences of his people , and cause them to reuerence and dread him , as Iob said of himselfe . This is the onely security of a Prince , as of Iob , Dauid , Solomon , Iosiah . Moreouer , if the wise would haue the benefit of his wisedome to redound to many , he must descend to their meannesse , and rudenesse , and of a plentifull seed-sowing most commonly reape little , and sometimes nothing . Sixtly , he shall see the foole oft-times graced , countenanced , preferred for money , and other sinister respects , when he for all his wisedome shall not be regarded , but be buried in obscurity , and obliuion . Seauenthly , If a man vnderstand all misteries , and all knowledge , and that no secret be hid from him , all cannot free him from death , but it shall rot in the graue with him : Wherefore if a man know not himselfe to be in the number of Gods Elect , if in the curious search of all things , he cannot find that in himselfe , what contentation , rest , ioy , quietnesse of conscience , what happinesse can knowledge bring him ? nay rather it will increase his sorrow . Wherefore all humaine knowledge is vaine , euen nothing , and worse then nothing . For when a man hath attained to all knowledge that can be comprehended in mans braine , the Deuill hath still more then hee : For he hath been in the kingdome of glory , and seene God face to face . And if a man had as he hath , how much still should he be the better ? Surely , if a man know not onely the depth of Gods wisedome in the world , but the secrets of the kingdome of glory , and of the damnation of hell , & also could by words vtter them , he should notwithstanding liue in miserable perplexity all his life , till hee had this sauing knowledge , which should be his onely ioy and comfort both in life and death . This onely should sweeten all the miseries of this life , whereas the other doth exacerbate , and turne all the prerogatiues , delights , and pleasures of this life into gall , and wormewood . There is no felicity on earth but this ; feare God , and keepe his commandements : For he that hath obtained all worldly wisedome , cannot by the same worke out a felicitie to himselfe in this crooked state , and vaine condition of all things . CHAPTER II. Verse 1. I said in my heart , goe to now , I will prooue thee with mirth , therefore inioy pleasure : and behold , this also is vanitie . SOlomon hauing found no profit , no happy contentation in knowledge , nor in things subiect to knowledge , purposeth now to try what contentation may redound to him by the vse of the creatures , all care cast away , whereof aboue other men hee had the full possession and fruition . This verse containeth 1. a declaration of his counsell about the finding out of the chiefe good , by the tryall of another way . 2. his determination or censure , which is amplified by a note of attention , or asseueration , I said in my heart , &c. As if he should say , I haue already tryed what profit the studies of wisedome can afford ; but neither in contemplation , nor in experimentall knowledge found I any thing , saue onely much affliction of the flesh , and vexation of minde ; for contentation cannot be attained , nor grieuances auoyded thereby . Well , then I purposed in my heart to proue what profit the vse of worldly things might bring vnto me : And first of all , t is before I subdued my body to the spirit of my minde , supposing that the chiefe good wherein the soule resteth contented , was to be traced out by that path whereby a man commeth neerest vnto God , but found no contentment at all , yea contrarily sorrow ; so now on the contrary , I fell into a consideration of the vses of the manifold creatures of God , for mans necessitie , comfort , and delight . Therefore now I began to apply and exercise my wisedome in the cheering , and pampering of the flesh , in bathing my selfe in the pleasures and delights of the sonnes of men : I with-held nothing from the desires of my heart , but yeelding my selfe to all my bodily appetites , as farre forth as lawfully I might , to try what more profit and better contentment I , or any other that is most delighted in this way , might finde in this course of life . But when I reflected my spirit vpon the consideration of this way also , I saw that here was nothing but vanitie . For there is no stedfastnesse in the things that consume away euen with the moderate vsing , and the body together with them also , and the immoderate vse thereof would be a greater burden to the flesh , than the immoderate studyes of Learning . Because immoderation in this kinde would bring a sure and sudden destruction both to body and soule . Wherefore neither in the moderate nor immoderate vse thereof was there any felicitie , but vanity . Verse 2. I said of laughter , it is mad : and of mirth what doth it ? A Confirmation of the censure : Mirth and pleasure are vanitie . For when I had sought out and tryed what contentment epicurish and sensuall liuing could afford to him that is most addicted to it ; I saw that laughter was madde , and mirth reasonlesse , both vaine . For indeede the matter of laughter is mans shame , or nakednesse ; it is follie , or brutalitie to be lamented , not laughed at . For let a man laugh at what he will , and but smile at any thing , when he returneth to sobriety of heart , and to the prudent consideration of himselfe , and the thing that he laughed at , he shall finde it to be follie , vanitie , miserie , I meane a slippe , or defect of that wisedome , prudence , prouidence , and reason in some saying , deede , or euent which is not in the perfect image of God , nor in man as he is man , to wit , graue , wise , reuerend , honourable , perfect in this imperfect state that no light conceit of him , his words , actions , euents in the mindes of men should moue laughter . For what matter of laughter is there in the persons , speaches , deedes , euents of reuerend Sages , Kings , Iudges , of Christ , and of God ? Our Sauiour Christ often sorrowed , but we cannot learne that euer he laughed , neither yet conceiue at what he should laugh . It is recorded in stories that the Philosopher Heraclitus alwaies wept and sorrowed , because he saw nothing but vanities and miserie , yea , bruitishnesse in all the dealings of men , whether in their sobriety or laughter . Contrarily , Democritus alwaies laughed . What was the matter or obiect of his laughter ? Euen the follie , madnesse , vanitie , brutalitie of men , which by laughter he neither reioyced at nor approued . Finally , whensoeuer a man laugheth at things great or small , let him by gathering onething of another but diue to the ground of his laughter , and he shall finde some matter of griefe and repentance , both in the person , or thing laughed at , and in himselfe , or at least in the one . For if Adam had neuer fallen , there should neuer haue beene laughter , nor weeping , but an heart possest with heauenly ioy , euen ioyfull sobriety . The epicurish and sensuall laughter therefore that Solomon here speaketh of , is madnesse , euen the corruption and intemperance of reason , the froath of vaine imaginations , the superfluity of the spleene , corrupted by the fall , and bewrayeth oft times much sinne in the soule , which bringeth griefe and repentance . And as laughter was madnesse , so was mirth vnreasonablenesse , or foolishnesse . For it neither causaily bringeth out of it selfe , nor yet accidentally occasioneth any profit . It is short , and vanishing , dying with the action , like the stroke of an instrument , and the taste of honey : The one whereof in the continuall vse groweth wearisome , and is in the end the greatest toyle ; the other groweth bitter , and is in the end very loathsome : Neither affoord solide contentment . For hee that maketh the time of this life but a play , is as hee that maketh it but a market : Both shall receiue the same iudgement ; the one for his Iouil●y , as the leud Iauils of these dayes tearme it , the other for his drudgery . Both are their owne Idols , opposite one to another , and both to God. Therefore are both , the carefulnesse of the one , and carefulnesse of the other , a burden to the conscience . So that in laughter and mirth , wine and women , dissolutenesse and luxury , there is no felicity , but vanity , no contentation , but desperation . Yet notwithstanding all this we must put a difference betweene the common frailty of mans nature , which God passeth by , and the sinful laughter of the wicked . Verse 3. I sought in mine heart to giue my selfe vnto wine ( yet acquainting mine heart with wisedome ) and to lay hold on folly , till I might see what was that good for the sonnes of men , which they should doe vnder heauen all the dayes of their life . AN exposition or declaration of Solomons counsell concerning the finding out of the chiefe good , by the tryall of another way , which is the exercise of his wisedome in pompe , and magnificence , to the end of the tenth verse . First he found no content in the studies of learning , or speculations of the minde : Secondly , he found lesse comfort in the contrary course , bodily pleasures : Now thirdly hee will try the ●●xt or middle course , in the right vse of all worldly delights , and bodily pleasures , according to the direction of wisedome , which is the glory of a King , euen that thing which all men count happinesse . And for the attainment of his intended purpose , he fared still deliciously , and by wisedome beheld the follies and vanities thereof : Namely , how Princes wanting wisedome , abused themselues in the dissolute and immoderate vse of these delights , & all prerogatiues , yea oft times transformed themselues into the natures of beasts , that so he might behold the true and right vse thereof , and consequently find out , yea worke out a perfect contentation to himselfe in such an happy state during the time of life , as many men haue dreamed of , and aimed at , but none for lacke of wisedome to enter into , and keepe the right path , haue attained . As the Al●hymists hold a possibility of making their Philosophers stone , to turne yron into gold ; so doe men imagine a possibilitie of a worldly felicitie to change sinfull wretches into gods . But as the most learned could neuer find the one , so neither shall the most wise and wealthy euer find the other . For this cause doth God lay sore trauaile , and crosses on men , to humble their pride thereby . For we children of Adam would faine be as Gods ; Gen. 3. 5 6. We striue violently to runne backe into Paradise againe , but that is done away , and another is set before vs , into which earthly dregges haue no desire to enter : For the Eele loueth the mudde , not the christall Springs , and the Toade loueth scumme and ditches , not the Pallace . Verse 4. I made me great workes , I builded houses , I planted me Vineyards . AN hypotyposis or liuely description of the acting and effecting of his counsell , to wit , his worldly pompe , and magnificence , by an enumeration of diuers particulars . First , he propoundeth the same generally ; I made me great workes . All the workes that I did were curious , and costly , as mans wit could deuise the manner , and the world could afford the matter . So that the seate of my Pallace in all the workes thereof , was as it were a resemblance of the World , and the glory thereof , that mine eyes , and senses being filled with what pleasures and delights my heart could imagine , I might enioy full contentment . To which purpose I built me houses most large and spacious , whose timber workes were of Cedars , and pillars of Almug trees ; I made me Chambers and Galleries for all vses , for necessary vses , for delights , and pleasures , for solitarinesse , and priuate meditation , for Summer and Winter , &c. For Cedars and siluer were as plentifull with me , as stones in the streetes , and Sycomore trees in the dales . Of gold I had abundance . For there came yeerely sixe hundred sixty sixe talents of gold , besides that which I had of Merchant men , and spice Merchants , of the Kings of Arabia , and Gouernours of the Countrey . I made me a great throne of Iuory , and ouer-laide it with the best gold , the like whereof was not in any Kingdome . All my drinking vessels were of gold , and all my vessels of the Forrest of Lebanon were of pure gold . I had also abundance of precious stones , Iewels , spices , oyntments , odours , and what precious things the earth could affoord , were sent to me for presents . I had twelue Officers ouer all Israel , to prouide victuals for me , and my houshold . I had for one dayes prouision thirty measures of fine flower , and sixty measures of meale , ten fat Oxen , and an hundred Sheep , besides Harts , and Roe-bucks , and Fallow Deare , and fatted Fowle . So that the meate of my Table , the sitting of my Seruants , the attendance of my Ministers , and their apparell , my Butlers , &c. were an astonishment to Princes . Moreouer , I had foure thousand stables of Horses for my Chariots , ten Horses in euery Stable , forty thousand in all . I had foureteene hundred Chariots , and twelue hundred Horsemen . I made me two hundred Targets of beaten gold , sixe hundred sheckles went to one Target . I made me also three hundred shields of beaten gold , three pound of gold went to one shield . Also I was at peace with all Kings , which did reuerence to me , and sent me presents , who were desirous to heare of my wisedome , and of my workes . My Princes and Officers also were loyall and faithfull to me . So that I enioyed the fulnesse of prosperity , and security . And because no pleasant thing might be wanting to me , I planted me vineyards , and furnished them with the choysest Vines of all sorts . Verse 5. I made me Gardens , and Hortyards , and I planted trees in them of all kinde of fruits . SEcondly , I made me also Gardens , contriued by the art of the best workemen , and filled them with all manner of pleasant plants , and hearbes . I made me hortyards , and planted therein trees of all kindes of fruites , pleasant to my sight , and delightfull to my taste , resembling euen the Garden of GOD. Verse 6. I made me pooles of water , to water therewith the wood that bringeth forth trees . THirdly , I made me also Cisternes to conuey waters from the Springs , and Fountaines , to water my Gardens and Hortyards , and other trees therewith in the times of drought , to preserue them fresh and greene for the pleasure of mine eyes , and to make their flowres and fruites more beautifull , and delicious . Verse 7. I got me seruants and maidens , and had seruants borne in my house ; also I had great possessions of great and small Cattle , aboue all that were in Ierusalem before me . FOurthly , I got me also men-seruants and maid-seruants , such as had beene well trayned vp , and were fit for the seruice of Princes , both in regard of their persons and qualities . I had also others borne in my house , the children of Captiues , euen the choysest , and best qualified of those that had beene taken captiues in the warres . Also I had great possessions of Cattle , both of Oxen and Sheepe , of Horses , Camels , and Mules , partly for the prouision of my House , partly for other vses , aboue all that were before mee in Ierusalem . Verse 8. I gathered me also siluer and gold , and the peculiar treasure of Kings , and of the Prouinces : I got mee men-singers , and women-singers , and the delights of the sonnes of men , as musicall instruments , and that of all sorts . FIftly , also of siluer and gold , I had abundance , which yeerely came vnto me , besides that which came once euerie three yeeres from Tarshish , for vessels and vtensils , for the beautifying of my house , for shields and targets , and other vses ; and other precious treasures , which for their rarenesse and beauty , Princes value at highest rate , and are therefore peculiar to them . I got me also men-singers , and women-singers , that both had perfect skill and pleasant voyces , that not onely the shrilnesse of the quauering treble , and the grauity of the deepe base , and the delightfull mediocrity of the mixt tenor mitigating the sharpenesse of the one , and eleuating the flatnesse of the other , might refresh my spirits with their pleasant ayre ; but also that the song it selfe might affect my minde with the lightsome ayre of pleasant thoughts , insinuated by the pleasing deceits of harmonicall allurements , to remoue the impression of pensiue melancholy , and to pacifie the surges of cholericke fancies , that such obiects being stolne away from my minde vnawares , as cares are by sleepe , I might be retracted from the disturbance of intemperate passions . I had also the delights of the sonnes of men , euen all kindes of musicall Instruments . The Hebrew words are Schaddah , Schiddoth , id est , deuastation , and deuastations ; or spoyle , and spoyles , and signifieth the fairest women taken captiues in the sacking of a City , as Xantis Pagnine translateth it , which thing was the common custome of old times . The words afore-going , delights of the sonnes of men , import as much , being , as I thinke , more properly related to Solomons three hundred Concubines , which were the fairest women of captiuities . For as Wife and Children are termed the pleasures of the eyes , and Idols the delight of the eyes ; so also may these be termed the delights of the sonnes of men , in those warlike times ; Iud. 5. 30. Haue they not sped ? haue they diuided the prey , to euery man a damozell or two ? which was a speciall reward . But Tremellius translateth it , Symphonie , and Symphonies , that is , all kindes of musicall Instruments , as it is in our English Translation . For melody is a mixture of like , and vnlike voyces , or of like , and vnlike sounds , in the mixture and temperature whereof , one is so refracted and retused by another , that of them all , Symphonie , id est , a discordant concord ariseth after the imitation of the elements refracted in an harmonicall mixture in compound bodies . Now musicke is delightfull to young men , and may well be thus termed . Verse 9. So I was great , and increased more then all that were before mee in Ierusalem : also my wisedome remained with mee . A Conclusion containing an amplification of his pompous magnificence , by a comparison of all his predecessours . I became great both in power and wealth , eminent and glorious aboue all . Neither in this royall splendour was I intemperate , giuing the reines to inordinate affections and lusts , but I behaued my selfe both in the getting and vsage of these things , according to the direction of wisedome , that I might both freely without checke of conscience reioyce in them , and also be admired and honoured in the mindes and hearts of mine owne subiects , and forraine Princes . Verse 10. And whatsoeuer mine eyes desired . I kept not from them , I with-held not mine heart from any ioy ; for my heart reioyced in all my labour , and this was my portion of all my labour . SIxtly , moreouer besides these particular prerogatiues , whereof I haue made mention by name , I with-held no delights from my senses , which either by the wisedome of my minde , or by the submonishing inclinations of my senses I perceiued to affoord accesse of ioyfull contentment . Neither did I suppresse the fancies of my heart with checke , or delay , but it reioyced in the easie , speedy , and full attainement thereof . Therefore my heart reioyced in all my labour which I tooke for the ioy of my heart . And this was the portion of all my labour , euen to reioyce my selfe in the vse of these things . Thus farre of the triall of the third way to felicitie . Verse 11. Then I looked on all the workes that my hands had wrought , and on the labour that I had laboured to doe : and behold all was vanity , and vexation of spirit ; and there was no profit vnder the Sunne . AN exposition of Solomons counsell , in the reuiew of his pompeous magnificence , and of the euent thereof . After that by wisedome I had effected all that was in mine heart to do , and gotten what comfort , contentment and ioy could be affoorded to my heart in the possession , sight , and vse thereof , the testimony of other Kings and Princes in their admiration of my royall splendour , also furthering and confirming in me the conceited hope of happinesse : then vpon vnpartial reueiw of all my glory , according to true wisdome , without deceitfull flattery of my selfe , I saw no profit , no solidity , no perpetuity , but changeablenesse , and chancefulnesse both in the parts and in the whole . For both the things themselues are subiect to casualties , and alterations , and howsoeuer in time to vanish quite away , and also age it selfe maketh the most delightfull things wearisome . So that what felicity so euer men , through the errour of their mindes , may imagine to themselues , or the things of the world may occasion them to hope for , by their deceitfull shew promising what they cannot performe ; yet there is no such profit , no sound tranquility , no constant rest in them , all things being vncertaine , fleeting , subiect to dissolution by a thousand wayes , some apparent , some suspected , most vnknowne , holding the vnstable minde , and doubtfull heart alwayes in vnquiet suspence . Therefore by reason of this vanity , they are a vexation to the spirit , giuing no more contentment thereto , then light wind doth to the hungry appetite and empty stomacke . Neither indeed can the armies of heauen and earth afford it , because God hath subdued all things vnder vanity . Verse 12. And I turned my selfe to behold wisedome , and madnesse , and folly : for what can the man doe , that commeth after the King ? euen that which hath beene already done . AN exposition of his counsell in the reuiew of the two former wayes to felicity , to wit , of wisedome , and beas●iall sensualitie , and also foolishnesse , with a confirmation therof . Wisedome and madnesse are quite contrary . Madnesse is inconsideratenes , rashnesse , epicurishnesse , mirth , and iollity , without all care . Folly seemeth here to be a mixture of both . But wisedome in the wicked cannot be tearmed wisedome , but worldly craftinesse , brutish , or diabol●call subtilty . The Hebrew is Sikkeluth , of the verbe , Sakal , i. pravus , distortus , perver●us suit , that is , wicked , froward peruerse , turning aside out o● the right way . Such wise men , as the world counteth wisedome , are in the Scriptures termed brutish , and foolish , Ier. 10. 8. And beasts euery where , because their wisedome is onely exercised in fulfilling their brutish appetites , and fleshly lusts , which is a thing common to man with beasts , neither can the vnregenerate do otherwise . 1 Ioh. 2. 16 A foole is either naturall or spirituall . The naturall foole is either reasonable , or reasonlesse . The reasonable is hee that wisely and prudently ordereth himselfe according to reason , which reason notwithstanding is corrupt and limited to lust . Rom 1. 22. 1 Ioh. 2. 16. So that in him there is nothing but folly and wickednesse . Such a foole is euery man vnregenerate , Psal . 14 1. 2. The reasonlesse foole , is either he that hath not sound reason , whose principles of reason are cra●kt , broken and confused , but yet to his power doth wickedly ; or else that hath reason , but vseth none , being captiue to his lusts , of whom there is lesse hope than of the other . To this foole , shame and reproch belongeth . He is full of mischiefe , proud , wilfull , wrathfull , reuengefull , rash , and is inwrapped in many dangers , and troubles . For as he gloryeth in his craft , and is mischieuous , so mischiefe falleth on him , it is his portion . The spirituall foole is euery carnall Professour of the Gospel in outward shew without the power thereof , who hath a generall illumination , confused , and broken principles , but his manners and all his courses are heathenish , and brutish , being captiuated to his lusts . Yea , and he is a foole also , that hath vnderstanding , knowledge and learning , but yet serueth not God but his owne lusts thereof , deceiuing his owne heart . There are abundance of such fooles now a dayes . Of all these fooles Solomon here speaketh , but more specially , I thinke , of the reasonlesse fooles . To discouer the vanity , and folly of spirituall fooles more at large . This foolishnesse is that common mediocrity or meane , which worldly wise-men , polititians , and moralists , and all fooles doe falsly imagine to be vertue , or the best profession , which consisteth in the middle of their extreames . But in case of religion , their darke hearts neuer rightly conceiued what either extreames or middles were . For this common meane , is a mixture of light with darkenesse , good with euill , sweet with sowre , wisedome with sensuality , pretious with vile , religion with carnality . But such indifferences are hatefull and loathsome before God , and vpright men . This the Scriptures tearme folly , and such wise ones , fooles and hypocrites , Matth. 23. Vnderstand therefore the deceitfulnesse of the heart , and the delusion of Sathan , euen that deepe sophistrie , by which whole multitudes doe perish , yea euen all , except the very Elect . For what is that common wisedome , reason , indifference , honesty of men , but a certaine mediocrity or meane mixt of linnen and woollen , of sowre with sweet , of religion with fleshly morality ; as though that all things , religion and all should onely tend , and ayme at a happy worldly state , or glorifying of the flesh or outward man , or to approach as neere to this marke as may be . This was the sinne of Saul . He did not aime at the sole glory of God , but mingled the holy commandement and his owne lust , euen his vaine-glory , together . He would not loose his owne glory in that triumph : Therefore Samuel told him that hoe was become a foole . 1 Sam. 13. 13. Such fooles were the Israelites . 1 Kings 18. 21. and Exod. 31. 1. Such fooles were the Pharises , Princes , people of the Iewes . The disciples being yet but rude , and weake were tainted with this folly , Ioh. 12. 22. Yet in them it was but infirmity , because they were in Gods election , and actually beleeued , and followed him in sincerity . Euery professour of the Gospel , not inwardly renued by the spirit of sanctification is a foole , but we must take heed of iudging , and censuring : For the worke of the spirit in the regenerate is not to make a mixture of heauenly & carnall things , but by mortification to sub due all things to himselfe , euen to conuert the whole man inward and outward into spirit , to bring euery thought and imagination , euery word and worke into captiuity vnder Christ , which is true wisedome and liberty . So that whereas it is said , that in state of grace we are partly flesh , partly spirit , in all our actions and affections , it is not meant of mixture , for where there is mixture , there is no sound , no sauing conuersion , but the Foxe will to his kinde ; but that we are as the rusty Iron in the fire , the menstruous or filthy rag in the fullers soap , nay rather Lazarus dead in the graue , into whom the soule being re-entred , causeth motion of the spirits , first in the heart , than of the pulses , and bloud , then of a leg , or arme , &c. till at length he be risen wholly out of the graue , and at last brought to his former state of life , and so is death ouercome of life . But what this meaneth , our common , honest , reasonable , wise , indifferent minded men , neither will nor can conceiue . For they know not through the hardnesse of their hearts , that the ground of their Christian profession , is the vtter denyall of themselues , or the vtter destruction of the flesh , and the best things thereof , as enmity to the grace of Christ , Rom. 8. 7. Phil. 3. 7. that they might be wholly in him , and for him , 1 Cor. 6. 19. 20. which is the maine scope of this present treatise of Solomon . To redresse this beautifull , but fundamentall euill , let vs remember , and lay to heart these two Texts of Scriptures . The first is Dauids charge to Solomon his sonne , 2 Chron. 28. 9. And thou my sonne Solomon , know thou the God of they father , and serue him with a perfect heart , and willing minde : for the Lord searcheth all hearts , and vnderstandeth all the imaginations of the thoughts . The second , is the ground and life of euery word and worke , which maketh it acceptable in the sight of God. Rom. 14. 23. Whatsoeuer is not of faith , is sinne . He that wanteth true faith shall perish euerlastingly , whatsoeuer , how great soeuer his workes be . Lastly , Solomon here confirmeth his experiments , with the considerate and iudicious view thereof , by the conscience of his sufficiency in wisedome , and experience , which is figured by a Prelepsis , or preuention of an obiection , thus . It may be that thou hast not perfectly knowne the difference of wisdome and madnesse , and folly , and so hast not iudged and determined rightly of things , and the vse thereof . Ans . I haue sufficiently knowne , and tryed the truth of that which I haue spoken concerning these things , and the vanity thereof . This assertion is amplyfied by an argument of the Greater denyed . No man can know or try more than I haue done ? The words are figured by a communication , What can the man doe ? Haadam , ● ▪ the greatest , learnedest , and most experienced , for the demonstratiue article noteth eminence , or excellence . That commeth after the King ? This testimony of himselfe is confirmed by the dignity and excellency of his person , ( King , ) amplified by a comparison included in the demonstratiue article , noting eminence , hammelek , the King , the most excellent King. As if he should say , If Kings that haue power to get the knowledge , and experience of things , are to be beleeued , then much more the most eminent King is sufficient to know , trie , and determine the truth of all this that hath beene saide , therefore to be beleeued . Verse 13. Then I saw that wisedome excelleth folly , as farre as light excelleth darkenesse . A Determination or censure vpon his iudicious reuiew of the two former wayes , in the commendation of wisedome , and dispraise of folly , figured by a prolepsis thus ; Thou seemest to put no difference betweene wisedome , and madnesse , and folly , in that thou canft finde no profit , no content in any of them , but onely vanity and vexation . Ans . Although that true felicity is not to be found in wisedome , neither in the wisedome of this World , nor in the literall knowledge of the Gospell , yet it altogether excelleth folly , yea , is contrary to folly . The proposition hee illustrateth by a comparison of things contrary . Euen as light excelleth darkenesse , not in degrees , but in nature ; so doth wisedome excell folly , not in degrees , but in nature , hauing no fellowship or communion with it , but mortifieth it , as light excelleth darkenesse , and water extinguisheth fire . By folly , he meaneth the crooked actions and conuersation of wicked idiots , and crafty colts , vnaduised fooles , and cunning fooles , whose wisedome is worldly , sensuall , and diuellish ; Iames 3. 15. separated from all feare of God , and grounds of naturall goodnesse , and exercised in euill , as Tamar saide to Amnon , intising her to incest ; Thou shalt be a foole in Israel . Such a foole as he here meaneth , was Nabal . Verse 14. The wise mans eyes are in his head , but the foole walketh in darkenesse : and I my selfe perceiued also that one euent happeneth to them all . A Confirmation of his determination in the commendation of wisedome , & dispraise of folly , and also a reuiew of the euent of wisedome , and the wise . The wise mans eyes are in his head . The head is as a Tower , the eyes are as watchmen looking round about , and afarre off , and as the Sunne which is the eye of the World. Watchmen in the top of a Tower , are watchfull , diligent , and circumspect , fore-seeing euill a farre off , and preuenting it before it surprize them . So in the eyes of a wise man there is vnderstanding , discerning , iudgement , sobriety , heedfull diligence , fore-sight . Wisedome ordereth all the wayes of a wise man , he escheweth dangers , mischiefes , inconueniences , and euery hurtfull thing ; he procureth commodities on all sides , he hath delight and pleasure in the workes of his hands . Whereas contrarily , the foole is blind , he knowes not what he saith , nor what he doth ; he obserues not persons , times , and place , but rusheth headily forward , committing euery word , and deede to fortune . He falles into the ditch on euery side , hee dasheth his head against euery post , he wrappes himselfe among bushes and briars , as they that walke in darkenesse , and vnknowne places , and is rent and torne , and if he struggle out , he is neuer the neerer , but is by and by in new dangers , because hee wanteth the lanterne of Gods Word and Spirit , to direct him into the right pathes , and to guide him therein , that onely is it that maketh the simple wise , and teacheth man knowledge . The World is Gods Booke , euery thing that a man heareth or seeth , is a leafe , or a line , wherein hee may reade something to his owne instruction , and further edification . The wise man beholdeth the wisedome , prouidence , goodnesse , and iustice of God in all things . Againe , he beholdeth the deprauation and corruption of all things , brought in by the enuie of the Diuell . Hee discerneth the vprightnesse of godlinesse , and the tortuosity of wickednesse , the plaine pathes of wisedome , and the peruerse wayes of folly in all things , and in euery thing . The one hee chuseth , ordering himselfe in all his wayes according to wisedome , the other he refuseth , and correcteth , and retracteth himselfe by wisedome . So that the vnderstanding , sober , heedfull , watchfull eyes of the wise , looke not on the things themselues , or outward appearances , but on Gods wisedome , goodnesse , iustice in the things ; yea , hee beholdeth Sathans malice , and mans misery , and discerneth the times , and the seasons , the workes of God therein , and the counter-workes of the Diuel . But the foole walketh in darkenesse . The foole hath as it were no eyes , or eyes wherein the sight is perished . He looketh on things , as doth the wise , but he seeth into nothing . Therefore Solomon saith , Prou. 17. 24. The eyes of a foole are in the ends of the earth ; that is , light , heedlesse , wandring eyes , shewing the confusion of many vaine imaginations in the head , but no discreete apprehension , no sobriety of wisedome , no prudent obseruation . He looketh on outward appearances , and obserueth childishly . But hee cannot see one whit how the Scriptures , teaching the whole knowledge of God , and of our selues , his wisedome , mans folly , his grace , mans malice , are continually fulfilled before his eyes . Hee that is in darkenesse , discerneth not colours , no more doth the foole things that differ . The foole gathereth vp follies , and glorieth in some imitatiue wicked subtilties , and a parable or wise sentence is harsh , and odious in his mouth . The foole hath the eyes of a beast , iudging , chusing , refusing , according to his carnall affections and lusts , &c. And I my selfe perceiued also that one euent happeneth to them all . Here is his reuiew of the euent of wisedome , and the wise . This worldly wisedome which men so much magnifie , maketh not a man happie . For I my selfe not forgetfull of my selfe in my royalty , not enamoured of my beauty , not kissing my hand , perceiued also as well as others , that one euent or end happeneth to the wise & foolish , and both of them are alike subiect to the manifold afflictions , calamities , sorrowes , and miseries of this mortall life . Therefore speake what you can in the commendation of worldly wisedome , and act what you can thereby , it shall in the end be co-incident with folly . Verse 15. Then saide I in my heart , as it happeneth to the foole , so it happeneth euen to me ; and why was I then more wise ? Then I saide in my heart , that this also is vanity . HIs determination , or conclusion vpon the reuiew . When I saw that the wise and foole had one euent , and chance ; I reasoned thus within my heart . If good things befall the foole as well as mee , and euill things befall me as well as the foole , then haue I to no purpose wearied my body and minde , in searching out wisedome : But I see that it doth so ; therefore to defraud a mans soule of pleasure , in striuing for wisedome ; is to no purpose , and consequently it is also vanity . Verse 16. For there is no remembrance of the wise more then of the foole for euer , seeing that which is now , in the dayes to come shall be forgotten ; and how dyeth the wise man ? as the foole . A Confirmation of his reason concluded in the verse aforegoing , by two arguments , the one in the beginning , the other in the end of the verse . Concerning the former . If the wise man with all his words and workes be not had in euerlasting remembrance , no more then the foole , then is the labour and wisedome of the wise to no purpose : but the antecedent or former part is true , because that both the persons , and their doings that now are , shall be forgotten in succeeding generations ; therefore is the consequent or latter part true also . Time is a depth which swalloweth vp all things . And the decourse of time is a passage , leauing all things behind it . The further that time passeth away , the more confusedly still wee see things past , which in the end quite vanish out of minde , as the bird or arrow that flyeth into the profundity of the ayre , or stone that falleth into the height of the deepe . Now the fish , and the stone , the bird and the arrow , are all one , euen without difference , to him that seeth neither , yea , plaine nothing ; and so are all things vanished out of minde . And how dyeth the wise man ? as the foole . Here is the latter argument , whereby hee confirmeth the vanity of wisedome , by the same condition thereof with follie , figured by a communication , or rather an exclamation , intimating , that the wise is greatly to be commiserated , because he receiueth no more fruit of his worthy labours , then the mad and foolish , that liue in sensuality and bodily pleasures , after the manner of beasts . It cannot be discerned by their end , in outward appearance , whether is the happier , or whether is the more miserable . Verse 17. Therefore I hated life , because the worke that is wrought vnder the Sunne , is grieuous vnto me : for all is vanity and vexation of spirit . A Conclusion . Therefore am I so farre from hope of obtaining any contentment , profit , or happinesse in this World , that I rather hated life it selfe , hauing no matter of loue , or desire in it . My reason is , because that all things which men doe in this life , are grieuous . Euery worke is full of griefe in it selfe , and occasioneth griefe to others . The workes of the brutish Epicure are grieuous ; the workes of the foolish that thinketh himselfe wise , are grieuous ; and so are the workes of the wise , seeing that he dyeth , and his wisedome is forgotten , as they and theirs are . Moreouer , hee confirmeth this reason againe by a Prossyllogisme , or addition of another reason . For all , as well the best , as the worst things , is vanity and vexation of spirit . Thus farre of his counsell in the reuiew of the two former wayes to happy contentment , verse 12. Of his determination , or censure of them , verse 13. of the confirmation of his determination , and the reuiew of the euent of wisedome , and the wise ; verse 14. of his determination or conclusion vpon the reuiew ; verse 15. of the confirmation of his determination , verse 16. and conclusion ; verse 17. Verse 18. Yea , I hated all my labour which I had taken vnder the Sunne : because I should leaue it vnto the men that shall be after mee . THis verse hath relation to the reuiew , and euent of his pompous magnificence , verse 11. He looked on all his workes , and labours , but all was vanity and vexation ; Why ? because there was no profit vnder the Sunne . Here is further set downe the consequent of that euent , namely , that he obtained not only no contentment by his great workes , but also hated them . The reason of his hatred is , because hee should leaue them to the possession and vse of another man , who should be heire to all his labours , yet neuer tooke any paines for them . Verse 19. And who knoweth whether hee shall be a wise man or a foole ? yet shall hee haue rule ouer all my labour , wherein I haue laboured , and wherein I haue shewed my selfe wise vnder the Sunne . A Confirmation of the reason , figured by the preuention of an obiection , thus : That a man shall leaue his labours to another , is no cause of griefe : For seeing that hee must not alwayes liue here ; for one generation passeth , and another commeth , it is a mans ioy , and comfort rather , yea , the prosperous successe of them in their continuance to future generations , giueth great contentment to the heart . Ans . That cannot be , because it is impossible for me , or any man to know whether he shall be a wise man or a foole . It is figured by a communication , to intimate the impossibility thereof . And what manner of man soeuer hee shall be , yet shall he haue the rule , command , and vse of all my labours at his pleasure , wherein I haue so diligently exercised my wisedome . If hee proue a foole , what is the fruit of my labour , and my wisedome ? euen to be the purueyour of another mans sensuality , and to subminister matter for the execution , and maintenance of his folly : So all my labour is lost . If he proue a wise man , yet will he alter , change , and vse all my labours according to his owne minde , and so shall they be transformed , as a vesture , into a new fashion . Therefore in that a man must leaue his labours to another mans possession and disposition , that is also vanity . Verse 20. Therefore I went about to cause my heart to despaire of all the labour which I tooke vnder the Sunne . A Conclusion of the reason confirmed in the verse before . Seeing that my wisedome in my labour , shall be either turned into folly , or else translated into another fashion , I iudged it better to despaire of getting contentment by my workes , rather then to place any hope in such vncertainties , that I might else-where seeke for the true happinesse , that cannot be lost nor changed . Therefore seeing that in the best things done here by wisedome , wee haue more matter of despaire than hope , and howsoeuer , are held in continuall suspence , they are meere vanity and vexation . Verse 21. For there is a man whose labour is in wisedome , and in knowledge , and in equity : yet to a man that hath not laboured therein shall he leaue it for his portion . This also is vanity , and a great euill . AN amplification of the conclusion conteined in the verse before ; Namely , of the despaire and griefe of his labour , by an obseruation of the common condition of men . There is many a man that laboureth to attaine to an happy estate here , and that by wisedome , knowledge and equitie , to which God also giueth a blessing , that so his heart might reioyce without checke of conscience in the fruition thereof , which is seldome incident to the rich ; yet shall he leaue his estate behinde him , to be a portion for another that neuer tooke any paines for it . And so be the prouident and true drudge of he knowes not whom ; and how it shall be vsed and imployed , and blessed in the hands of him he altogether knoweth not . Yea , sometimes it falleth out that the heire curseth his patrimony , because that if he had not had such a meanes and prouocation , he should not haue committed so many euils . Faelix necessitas , quae ad meliora tra●it . For our Sauiour saith , How hard is it for a rich man to enter into the kingdome of heauen ? This then is a vanity , and not onely a pr●uation of good , or a nothing , but also a great euill , namely , that a man should not onely be depriued of his goods by death , but also that his goods should be depraued . Verse 22. For what hath man of all his labour , and of the vexation of his heart wherein he hath laboured vnder the Sunne ? THis verse hath reference to the 18. verse before , containing a reason of the hatred of his dispairefull labours , figured by a communication , to giue more weight vnto it . If a man see no profit of the labours of his body and minde , then they haue nothing but matter of despaire and hatred in them : but what profit , or ioyfull contentment can any man finde in the laborious getting , and carefull keeping of his gettings ? Therefore as I said at first , so after many proofes , I conclude ; What profit hath a man of all his labour that hee taketh vnder the Sunne . Verse 23. For all his dayes are sorrow , and his trauaile griefe ; yea , his heart taketh not rest in the night . This is also vanitie . A Prossyllogisme , or confirmation of the former reason . He hath no profit of his labours , no calme contentation . Why ? For because all his dayes are full of paines , and sorrowes , trouble , and anger . His trauaile is full of care and anguish , feares , and doubts , perplexitie , and anxiety . His heart is depriued of the naturall reft of night . For then hee falleth to reuiew the labours of the time past , and to dispose of the trauaile of the time following , to bring all things aptly together , without the interruption of manifold occurrences , or chances , for the accomplishment of his proiect . Againe , although he would take his rest , yet the manifold businesses , and exagitations of his thoughts on the day , cause many broken dreames , and fearefull phantasies , which often disquiet the spirit , and maketh the heart pensiue afterward : So that a man hath no profit of his paines , but his labour for his trauaile , and this also is vanity . Verse 24. There is nothing better for a man , then that hee should eate and drinke , and that he should make his soule enioy the good of his labour . This also I saw , and that it was from the hand of God. IN this verse Solomon setteth downe the right vse , and onely good that is to be found in the things of this life , for a remedy , or mitigation of the vanities or miseries , and declareth the same by the efficient cause . His proposition is illustrated by a comparison of the Greater denyed ; And it is an answere to a secret obiection , which is this . If nothing but sorrow and griefe redound to man of all his labours , to what purpose then should a man apply his minde to wisedome , and his body to trauaile ? And if so be that a man must either depriue himselfe of life , or else prolong his dayes in perpetuall sorrow , then the world seemeth to be made for none other end , then to be an engine of torture vnto men . Ans . Not so neither . For though I haue already prooued that a man can obtaine no true profit , or happy contentation by the things of the world , nor by any thing that can be knowne or done by mans wisedome : yet it followeth not therefore that there is no good in all things made for mans vse , by which he may be inabled and helped both to liue , and to order his life according to wisedome , and vertue . But there is a good in them for which cause God hath created them , and imparted the same to euery one according to his owne pleasure . And this good , is not to depend or rest on them , nor to trust in them ; for therefore hath God made them vncertaine , and vaine , nor yet by treasuring them vp to depriue a mans selfe , or others of their vse , nor to lauish them out , as though they would neuer haue end : but to feede , cheere , and comfort the body therewith , with tranquility of minde resting on Gods mercy , and so to passe the time of this life with ioyfull contentation in honest labor , not in idlenesse , sensualitie , or drudgery . He that looketh for more then this in them , is vtterly deceiued , seeing that in the best vse of them , they are transitory and vanishing . Lastly , this good vse of them he declareth by the principall efficient cause . Not onely the possession of these things , but also their vertue to feed , and refresh the body , and mind , is the gift of God. Otherwise , all wisedome is full of vanity , and griefe . They come neither by mans prouidence , and endeuour originally , nor by chance , Deut. 8. 17. Therefore let vs returne all praise and thankes to him , in the vsage of our selues , and vse of all his gifts . Verse 25. For who can eate ? or who else can hasten hereunto more then I ? A Confirmation of his proposition , amplified by a comparison of the Greater denyed , and figured by a communication . Who could receiue more profit , ioy and contentment of these transitory , and fading things more then I ? and who can more speedily , and easily obtaine , and more securely possesse and vse them more then I ? what good thing soeuer could be had , and what vse could be made of them for the pleasure of my body , and delight of minde , I had it in the perfection thereof , yet this is all that I by experience found , or could conceiue in heart to be found in them . Verse 26. For God giueth to a man that is good in his fight , wisedome , and knowledge , and ioy : but to the sinner he giueth trauell to gather , and to heape vp , that he may giue to him that is good before God : This also is vanity , and vexation of spirit . AN amplification of this right vse of worldly things by the efficient cause thereof , both in himselfe and other men . These men are described by their condition and quality ( good ; ) Goodnesse is illustrated by a distinction thereof [ in his sight , ] that is , truely good , Psal 3● 1 2. not in appearance before men , or his owne deceitfull ●ea●t Ier. 17. 9. which is hypocrisie . God who hath made the world , and all things therein for mans vse , hath giuen wisedome and knowledge to those that are accepted of him , and feare him , to get them rightly , and to vse them comfortably . This worke of Gods mercy is illustrated by the Antithesis , or contrary worke of iudgement in the sinner . Contrarily , God withholdeth this wisedome , knowledge and ioy from the sinner , which feareth him not , but turneth his eare from the Law , and maketh no conscience of his doings , and leaueth him in the power and bondage of his lusts , to torment himselfe both night and day with carking , caring , and drudgery to gather riches , and yet to depriue himselfe of all comfort , meate , drinke , cloathing , recreation , &c. This worke of Gods iudgement in the sinner is declared by the end ; Namely , that after this faithlesse drudge hath treasured them vp , God might giue them to them that feare him , and are accepted of him , Iob 27. 17. Againe , God doth take them away from good men , when he correcteth their faults , and giueth them to the wicked , that are both theirs and his enemies , as the example of Ezechias doth manifest . To conclude ; This also is vanity and vexation of spirit . CHAPTER III. Verse 1. To euery thing there is a season , and a time to euery purpose vnder heauen . SOlomon hath hitherto discoursed , and concluded the vanity of mans purposes and designes of happy contentment . First , by the common obseruation of things subiect to mans knowledge . Secondly , by his owne experimentall knowledge both of wisedome , and of the vse of worldly things , in the two former Chapters ▪ Now hee continueth still his obseruation , shewing by the conuersion of times , and particular examples pertaining to knowledge and vse , that all things , deedes , counsels , euents , good , and euill , are known to God onely , and in regard of vs doe fluctuate vpon vncertaine issues , yea , altogether vncertaine in their beginnings , proceedings and endings , which depend and attend vpon vnstable times , whatsoeuer our aduisements & deuices be either in attaining good , or auoyding euill . This is another maine argument ▪ or Prosepilogisme , confirming the Epilogisme , Cap. 1. 3. Whereby he proueth that a man hath no profit of all his labours . First , he propoundeth it generally in this verse , and after confirmeth it by an induction of sundry particulars as hee did before . And here is a liuely exposition of that which he spake , Chap. 1. verse 8. of the mutability , and corruptibility of all things , All things are full of labour , man cannot vtter it , &c. To euery thing there is a season . No maruell is it if all mans wisedome , and the vse of worldly things , whether sensuall or magnificall be subiugated to vanity , when as all things , all counsels , all deeds , all euents , so variable , and repugnant in this vnquiet world are subiected to this instable course and recourse of times , which God hath put in his own hand ; and in his secret prouidence hath prefixed a time vnknowne , and vnalterable by man. To euery thing that is subiected to the Law , inclination , and instinct of nature , there is a time ; and a time to euery purpose vnder the Sunne , that is , to euery thing done by the election , counsell , and will of man. To euery thing that necessity vrgeth vs to doe there is a time , both of their beginnings and endings , ordained of God : So that wee cannot doe what we would , nor when we would , nor how we would , nor how long wee would , nor surcease when wee would , nor change when we would . For the hidden foundation of God remaineth sure , and sheweth it selfe in his time contrary and diuers to our manifold vaine imaginations , desires , and purposes . We therefore and all things with vs , within vs , and without vs , in our bodies , and in our mindes are subiect to the instabilities of times and seasons , euen to opportunities , and occasions , in our beginnings , proceedings and endings . Verse 2. A time to be borne , and a time to dye : a time to plant , and a time to plucke vp that which is planted . FIrst , it is not in the power of man to come into the world , nor in his will to depart out of the world . But the season or opportunity of both , whether by the course of nature , or otherwise , is prefined by the counsell of God , and is the work of his hand . And as there is a time of the birth and death of man , so also of the planting and rooting vp of trees , there is a time ordained of God. There is a time of their growth , age , standing , and falling , according to the necessitie and vse of man : For euery man , and euery generation hath his necessitie , according to the exigence whereof hee applyeth himselfe by the information of reason , partly to obtaine good , partly to auoyd euill . So there is a time to sow , and to reape , which things though men voluntarily doe , yet the ground thereof is necessitie , and for the doing of them , wee tarry the appointed times , and waite for the conuenient seasons , which are not in our owne power . Verse 3. A time to kill , and a time to heale : a time to breake downe , and a time to build vp . SEcondly , the times of naturall life and death , are not only appointed of God , but also vntimely deaths , by diseases , casualties , violence , Iustice , which wee thinke by skill to preuent , and by prouidence to auoyd , haue their appointed times . And contrarily , desperate life ; namely , mortall euils , both of dangers and diseases , in our reason vnauoydable , is in the hands of God , who deliuereth and recou●reth , killeth and saueth aliue at his pleasure , to whom nothing is vnpossible . Hereof the Scriptures affoord innumerable examples . Dangers , and diseases , troubles and sicknesse , deliuerances and recoueries from both , are in the power of God. Moreouer , as there is a time of liuing , dying , planting , and rooting vp : so also of building and pulling downe , according to the exigence of mans necessitie ; yea , a time there is of building houses where trees , grasse , and corne haue growne , and beasts haue beene fed ; and a time to feede beasts , to plant trees , and sow corne , where paued courts , and situations of faire buildings haue beene . And all these workes depend vpon the opportunities of times , without the power of man , to which man applieth himselfe voluntarily by iudgement of reason , according to the exigence of a secret necessity . Verse 4. A time to weepe , and a time to laugh : a time to mourne ; and a time to dance . THirdly , euery man by all his wit laboureth , or at least by desire wisheth to be free from cares , and that is the end of his cares , and to auoid the causes of weeping , yet can he not escape that euill . For either the want of fore-sight and diligence in himselfe , or outward crosses and chancefull occurrences shall cause , or else occasion weeping , whether he will or no. Againe , there is a time to mourne , which men desire to auoid as the greatest euill ; yea , when they cry peace , then is sorrow at hand , which neither can be auoyded , nor mitigated , nor ended by the counsell of our owne will : For euen that is not in our power . Contrarily , heauinesse may endure for a night , but vnexpected ioy commeth in the morning ; Psal . 30. 5. 11. As the one commeth vnsent for , so the other commeth vnlookt for . Verse 5. A time to cast away stones , and a time to gather stones together : a time to imbrace , and a time to refraine from imbracing . FOurthly , if a man purpose to pull downe an house , yet that hee cannot doe euen when he would , but hee must tarry for a conuenient season . And if hee would gather stones together to build an house , he must craue leaue of opportunity , which dependeth on manifold circumstances . So that whatsoeuer he prepareth in his heart to doe , the issue must be of God , yea , opportunity calleth vs out to doe many things that we neuer intended . Also there is a time of marriage , both with whom , and when ; and a time for children appointed of God , to which a man must yeeld , or else procure great and manifold euils to himselfe . So there is a time to refraine from marriage , and a time to abstaine from imbracing , vnlesse a man shall bring vpon him the anger of God for his intemperancy , Verse 6. A time to get , and a time to lose ; a time to keepe , and a time to cast away . FIftly , if a man vse any traffick by Sea or Land , or by what trade or exercise soeuer he getteth his liuing , hee must heedefully obserue the opportunity of time : For time and tide tarry no man. Time is to be taken and vsed whiles it serueth and offereth it selfe , otherwise , it is in vaine to follow the bird that is escaped . This is a thing , whereof all men repent them , that they tooke not time while time serued . Hence Solomon saith , Prou. 27. 1. Boast not of tomorrow , for thou knowest not what a day may bring forth . We in this Land , that doe not wisely vse that opportunity of peace which God offereth vs to enrich our selues by honest and lawfull parsimony , but breake out into pride , and prodigality , venery , and all kinde of vanity , shall once repent the misvsage thereof . We haue had a large and fit opportunity a long time to serue God , and to doe good workes ; but with the vnprofitable seruant we hide our talent in the ground , nay , spend all on our lusts , which are as a fire kindled by the fire of hell , to deuoure vp holy things also . It is said that in old time they spared from backe and belly , and superfluous buildings , to build Churches , and maintaine Friars ; but the proud , venereous , politicke , gluttonous Iou●ls of these times , haue enlarged their throats and bellies , as hell , to deuoure and swallow vp Churches , and tithes , and Ministers and all . Contrarily , there is a time also to lose , which by all our prouidence and best endeauour we cannot abide . Yea , sometimes the Merchants , how greedy of gaine soeuer they be , are glad to cast their wares into the Seas , and suffer their shippe sometimes to seeke a new master , and th●●●● the escape of their liues a precious merchandize , as the Mariners did in Pauls voyage . Verse 7. A time to rent , and a time to sow ; a time to keepe silence , and a time to speake . SIxtly , there is an opportunity to rent old garments , when they are worne , to be put to other vses . If they be rent before they be worne , that is vnprofitable ; if they be worne too long , that is in-decent , and occasioneth contempt , and I know not what euill conceit of a man in the mindes of men , as the sonne of Sirach saith ; The apparell , countenance , and gesture , declare what a man is . Contrarily , there is a time to sow garments , both for necessity , and comelinesse . But the superfluity of sowing bringeth pouerty , and discouereth shame . For God blesseth his owne ordinances , and prospereth his owne opportunities . But there is no time ordained of God in his will and ordinance for the inuenting , and bringing in of strange fashions ; That is an opportunity taken by the permission of God from the Diuell . Furthermore , though there is necessary and continual vse of speech , yet it is limited and confined to fit opportunity , else is it foolish babling , displeasing and harsh to the eares of God and man. Therefore saith Solomon , Prou. 25. 11. A word fitly spoken , is like apples of gold in pictures of siluer , id est , most acceptable , profitable , comfortable , amiable , beautifull . Also Chap. 15. 23. Ioy commeth to a man by the answer of his mouth , and how good is a word in due season ? Hee that obserueth not opportunity of speech , doth oft times depriue himselfe of many good things , and inwrappeth himselfe in many miseries also . Further , Solomon saith ; Prou. 16. 1. The preparations of the heart in man , and the answer of the tongue , is from the Lord : Contrarily , there is a time to keepe silence . To be silent in season , is as great a vertue , as to speake in due time ; For he that is defectiue in the one , is so in the other . Wee most commonly offend in speaking , namely , in our owne causes ; but in speaking on Gods behalfe , and our neighbours , we are commonly mute enough , yea , possest with a dumbe spirit . But of good speech and silence , God giueth opportunity , and season . Our tongues are the keyes of God , to open and shut the doores of our lippes , and our hearts are , or should be Gods treasury . Therefore our Sauiour Christ saith ; A good man out of the treasure of his heart , bringeth out good things . And out of the abundance of the heart , the mouth speaketh . Dauid saith , Psalme 116. 10. I beleeued , therefore I spake . Paul saith ; We speake wisedome among them that are perfect , 1 Cor. 2. Dauid said ; Awake my glory , meaning his tongue . Christ was the word of the Father , so must the beleeuer be the word of Christ . Verse 8 , A time to loue , and a time to hate : a time of warre , and a time of peace . SEauenthly , there is a time to loue , as there is a time to speake , and this opportunity of loue is as commonly offered of God. Loue or true friendship is the bond of humaine society . By the bond of loue , all the members of the body are knit together into one head : It is the sinewes of the Church , and common-wealth . Where loue faileth , all tendeth to dissolution . God is all loue , the Diuell hath knowledge and faith , but hee hath no loue at all ▪ Therefore the vertue and power of opportunities , in getting , making , keeping , and vsing friends , is excellent , and necessary . Contrarily , there is a time to hate , to know our enemies , to confront , and contend with them , to beware , and auoid them , to encounter and flie away , yea , also to make good vse to our selues of the wrongs that are offered vs. For howsoeuer a man ordereth his life , and behaueth himselfe in all things , loue and hatred , concord and discord , good will and enuie shall sift and tosse all affaires . For the vncleane spirit mingleth himselfe in all things to make confusion , and to bring destruction . Therefore saith Solomon , Prou. 28. 4. They that forsake the Law , praise the wicked : but they that keepe the Law , contend with them . The wicked are whelpes of the same littour , therefore are they affectioned one towards another , and praise one another . Rom. 1. 31. Nam . 16. 41. They grace sinne in others , to couer their owne blemishes , and to preuent reproach , and controulement of their euill dealings and behauiour : but the man of conscience , that feareth God , will discountenance , discourage , and dispraise them , resist , and oppose them , and striue for the truth vnto death . Hence it is that Dauid saith ; I hate them that hate thee , and earnestly contend with them that rise vp against thee . Ob. Christ saith , Math. 5. 39. Resist not euill : but whosoeuer shall smite thee on the right cheeke , turne to him the other also . Ans . Resistance is either a lawfull and harmelesse auoiding of euill , or else a retaliation , or rendering of like for like , wrong for wrong , reuenge for reuenge , and that is forbidden , Leuit. 19. 17. 18. Yea , wee ought so to be possest with the spirit of patience , bounty , and goodnesse , as to suffer a new wrong , rather then to reuenge an old , through hatred and ill will. To this purpose Paul saith , Rom. 12. 17. Recompence to no man euill for euill , which is to be ouercome of euill , verse 21. but ouercome euill with goodnesse , darkenesse with light , corruption with grace ; if it be possible , haue peace with all men . How is that ? Auenge not , verse 19. but if thine enemy hunger , giue him meate , and if he thirst , giue him drinke ▪ so shalt thou heape coales of fire vpon his head : to wit , either winne him with thy benefits , or his owne conscience shall witnesse against him , that the fire of Gods wrath hangeth ouer his head , who will not suffer wickednesse to goe vnpunished ▪ Which terrour of his conscience thou must not desire , nor reioyce at in way of reuenge , or for ease of thine owne stomacke , least God turne his wrath from him vnto thee , but rather pitty him , yet so as God might haue the glory . Therefore by turning of the cheeke , is not meant that a man should make himselfe a prey to contentious men ▪ malapert , and violent persons , and a voluntary obiect of their cruell contempt : but to be of such moderation and equity , as to pacifie and winne them with sufferance , goodnesse , kindnesse , or what good meanes sanctified reason can deuise , not to be incensed with hatred , to oppose and wracke them , and so be ouercome of Sathan by these his instruments , both to bring the Gospell into slander & hatred , & to fall into the same condemnation with them . Wherefore we are to pray for the conuersion of them , and Gods protection of vs , not to contend with them in their kind , that by the vertues of the spirit appearing forth in vs , the corruption of nature , & malice of Satan in them may be by their owne consciences condemned . But all this infringeth not the law of nature , which is to kill rather then to be killed , without the lawfull course of ciuill iustice , nor yet disanulleth the politike law , which God hath ordained to protect the iust , to bridle the violent , and to reforme the vitious and iniurious . Let vs take heed how we cauill , and sophisticate the simplicity of the Scriptures . All this is explained , verse 44. Loue your enemies : Your enemies ; not Gods enemies , which we are to hate , yet to take heede of rash iudgement : For though the cause or fact be hatefull , yet that argueth not simply hatred of the person . Wherefore loue them , that is , desire their conuersion , not their confusion ; for we know not whether they be in Gods election , but charity hopeth the best . Whom God hath cast off , and who haue cast off God , we must cast off , lest wee be partakers with Gods enemies ; therefore we must not bid an obstinate heretike God-speed . Neither would the disciples haue eaten bread with Iudas , if they had knowne his plot of treachery , but Christ reuealed him not : And Paul saith , haue no fellowship with the vnfruitfull workes of darkenes . If a man can haue no fellowship with their workes , neither with their persons , specially such persons , as on the one side make a mocke of all good edification , and on the other side , are strong corrupters . For what could Satan incarnate and in subiection to the ciuill power doe more ? To conclude ; We must doe good to our enemies willingly , resist their euils peaceably , make the cause Gods , not our owne , contend with them lawfully , liue among them warily , commit the vengeance to God , cast no stumbling blocks before them , but rather offer meanes , and further their conuersion , that they may glorifie God in the day of visitation , that is , when it shal please God to open their eyes to see , and discerne the truth . To conclude . Loue and hatred in priuate persons , warres and peace in publike states , haue alwayes beene , and must be to the end . For throughout all nature there is an opposition of one thing to another , as well discord as concord , tares as wheat , because God will be glorified as well by iudgement as by mercy . For in both he delighteth , Ier. 9. 24. All these things and times are out of our power , and fall out by the determinate counsell of God. As we receiue all temporall benefits from the hand of God , not what , not how much , not by what meanes we list , so likewise we take opportunities for all things from his hand also . For he is all hand , holding and giuing all things , what , to whom , how , when hee will , Iam. 4. 13. 14. 15. We purpose , but know not what shall be , wherefore we must say , if the Lord will , Prou. 27. 1. And Ieremy saith , O Lord , the way of man is not in himselfe . Verse 9. What hath he that worketh , in that wherein hee laboureth ? A Conclusion of the principall argument , that a man hath no profit of all his labours , Chap. 1. 3. The Proposition or Maior is , Chap. 3. 1. The Reason is framed thus : If there be a time to euery thing ▪ and to euery purpose vnder the Sunne , then a man hath no profit of all his labours , seeing that all things depend on the instability of times . But the Antecedent , or former part of the reason is true , as I haue already proued by many examples , of things naturall , necessary , voluntary . Therefore the consequent or latter part is true also , namely he that studyeth , endeauoureth ; worketh , hath no profit in all his labours . For the beginning , proceeding , finishing , euent , depend all on vncertainties . And euen in that he knoweth not what shall become of his labours , who shall haue the benefit , whether a wise-man or a foole , his friend , or his foe , doth as much afflict the minde , as to be crost in the beginning and proceeding of his workes by infortunate casualties ; what greater vanity and griefe is there then for a man vpon the reueiw of his labours to say , Opera , & impensa perijt . All is lost ? Verse 10. I haue seene the trauell which God hath ginen to the sonnes of men , to be exercised in it . A Commoration , amplifying this conclusion to verse 16. In this verse he setteth downe the cause of this vanitie of mans labour , and that is the iudgement of God vpon his pride . For thus hath God alwayes auenged the ambition , and curiosity of mans heart , that he should intangle himselfe in infinite businesses , perplexe his minde with endlesse cares , spend all his dayes in troubles , griefe , anger , sorrow , sicknesse and till the day of death to be forgetfull of death , and vnmindfull of the euent of his toyle . But that hoped contentation of mind , which he dreameth of , shall he neuer obtaine , and if he doe obtaine it , it shall haue matter still of greater misery in it . The Israelites murmuring for flesh in the Wildernesse had their desires to the full , but the fulnesse of their desire , was their destruction , Num. 11. 32. 33. And our Sauiour saith , Matth. 6. Verely , they haue their reward . So that this supposed contentation , of allso earnestly laboured for , is in the possession thereof , but the earnest-penny of euerlasting misery . What profit then hath he that worketh , in that wherein hee laboureth ? How much better were it to submit himselfe to the prouidence of God , and suffer himselfe to be gouerned by his lawes ? This verse is an exposition of the 13. verse of the first Chapter . Verse 11. He hath made euery thing beautifull in his time : also he hath set the world in their heart , so that none can find● out the worke that God maketh from the beginning to the end . THe vnprofitable vanity of mans labour is illustrated by an Antithesis , or contrariety of the most wise worke of Gods prouidence . God by the worke of his power and wisedome , hath made and set all things in comely order , and by the word of his prouidence he gouerneth and administreth all things , hauing prefined aforehand a conuenient and beautifull opportunity for euery thing . But whereas the imaginations of mans heart , are onely euill , his pride is such , that he would be a god , and equall with God , Gen. 3. 5. 6. and that by working out an heauen , a felicitie , and a glory in the world to himselfe ; therefore hath God laid a iudgement vpon his impatience , ambition , curiosity ; namely , a presumptuous and foolish dotage , to imagine that he is able to comprehend the whole course of times past , and to come , and thereafter to plot his endeuours to attaine a possibilitie of his own proiects , to auoyd all opposite accidents , and to remoue all crosse occurrences ; yet is hee so farre from the knowledge of that most wise , iust , conuenient , and secret administration or aeconomie of God , that he cannot rightly conceiue of one worke of Gods prouidence , how it is begun , how it proceedeth , how it is finished , by what meanes , turnings , and returnings it is effected . Yea , the wayes of God are past finding out . Yet this is the madnesse of those , whom we call vnderstanding , wise , prudent , and politicke men , to frame a world in , and according to their owne hearts , as if they were gods , or rather Gods Apes , that is , first , to purpose with themselues what they will haue , and what they will be , and then by their wisdome , and strength , to turne all the world , and euery thing about to this point , to winde and wring in euery man , and euery matter by craft or violence , by feare , by flattery , by simulation , dissimulation , to make in the end a generall concurrence or confluence of all streames into this Ocean . This impossibility is that , wherabout he beateth his braines , vexeth his minde , disquieteth his heart , toyleth his body , depriueth himselfe of all ioy , and comfortable rest all the daies of his life . But what is the profit of his wisedome and labour in the last end ? Euen to make himselfe a foole , aby-word , a spectacle of follie . Parturiunt montes , exit ridiculus mus . The maine end of all , is but a bable like the towre of a Babel , a new nothing . It is like that great sencelesse lumpe of earth that Nabuchadnezzar set vp , yea , it is like that huge braineworke , the Synagogue of the Romish beast . It may be obiected , How can euill things be said to be beautifull ? and what times hath God ordained for wickednesse ? I answere , euill things in the kinds and natures thereof , as they proceed from the deuill , and the venemous fountaine of mans heart , are loathsome and vgly : but euill things in their times as God vseth them , are beautifull , necessary , and comely , namely , as they are sent as iust and due punishments from God , as executions of wrath and vengeance for the wickednesse of the world , and tryall of the faith , and patience of his seruants . In time of peace there is vnthankfulnesse , pride , contempt of God , abusing of his creatures to riot and excesse ; then the sword , famine , warres , pestilence and manifold miseries , are in that respect beautifull in their time . Many men get their goods by couetousnesse , racking , oppression , vniust dealing , extortion , bribery , deceit , vsury , vnmercifulnesse to the poore , purloyning , and withholding of the Leuites wages . Now it is a iust reuenge , and beautifull that a Ruffian and dingthrift rise vp , and riotously waste all . Dauid committed adultery with Bathsheba , and slew her husband ; This displeased the Lord , 2 Sam. 12. Therefore shall the sword neuer depart from his house , he will raise euill against him out of his owne house , and take his wiues before his eyes , and giue them vnto his neighbour , &c. So Amnon defiled his sister Thamar , and Absolon in reuenge slew him . Absolon rebelled against his father , and by the counsell of Achitophell committed incest with his wiues , &c. Afterwards Achitophell hanged himselfe , and Absolon was slaine by Ioab , ( and he was executed by Solomon . ) These adulteries , murthers , incests , rebellions , treasons are in their kindes abominable , but as they are iudgements of God , beautifull . He turneth all euill things to the good of his Elect , and his owne glory as well in executing Iustice , as shewing mercy . Verse 12. I know that there is no good in them , but for a man to reioyce , and to doe good in his life . Verse 13. And also that euery man should eate , and drinke , and inioy the good of all his labour , it is the gift of God. IN these verses he gathereth and concludeth from the former obseruations and considerations , the right vse of all worldly things , for a remedy or mitigation of the vanities , as he did , Chap. 2. 24. which he confirmeth , first , by the testimony of his owne knowledge ; secondly , by the efficient cause . Seeing that it is the propertie of fooles to weary themselues about vaine contriuing , and disposing of things according to their inordinate desires , let the wise man be better aduised , and learne by the example of Gods dealing with them , how to apply himselfe both to get and spend ; namely , with a contented mind , and quiet heart . Let him learne to reioyce , and cheere his body in the comfortable and sober vse thereof , and to giue part to the poore . Ephes . 4 28. and to the Church , 1 Cor. 9. 14. To this tranquility of minde Dauid exhorteth , Psal . 37. 3. Hope in the Lord , and be doing good , dwell in the land , and verily thou shalt be fed . Relye on Gods prouidence , and leane not to thine owne wisedome , as Solomon saith : This is all the good , that all our wisedome and trauell can produce out of these earthly things , and the onely true profit that can be made of them . But this consideration can no man fetch out of his owne braine : If he doe apprehend it , yet his memory cannot long hold it . And if hee doe remember it , yet his foolish heart cannot practise it , because wits ( not seasoned with grace ) must be working . It is therefore the gift of God. Verse 14. I know that whatsoeuer God doth , it shall be for euer : nothing can be put to it , nor any thing taken from it : and God doth it that men should feare before him . A Confirmation of contentation , and tranquility in the right and good vse of things , drawne from the stedfastnesse of Gods workes , which are vnalterable . It is meere madnesse , either to think that the causes of things , and their proceedings are in our power , or that the euents of our counsels shall be according to our designements , or yet to vexe our selues at all , if the successe be not answerable according to our expectation . For let a mortall man deuise , aduise , and plot what he will , and as he will , yet can hee neuer disanull , or any whit alter the decree of God , for the preparations are of the heart , saith Solomon , but the answere of the tongue is of the Lord , and so is the worke of the hands . Yea , it is a great impietie for a man to thinke that he can by his power or free-will , either adde , or detract from the decree of God , or turne aside any part of his counsell : For euen that which a man hath done by his free-will , was originally from the vnchangeable decree of Gods will , Act. 4. 28. From whence proceeded euill but from the negation of election and giff of perseuerance ? The ordering and disposing whereof , God hath decreed according to the pleasure of his will , which is a depth vnsearchable , vncomprehensible . But wee know this , that he doth all out of the loue of himselfe , and to the glory of himselfe : And so is he all in all . All this he confirmes by the testimony of his owne knowledge . Moreouer , the vnchangeablenesse of Gods prouidence , is amplified by the end thereof . That men might feare before him . That men seeing their owne ignorance , weakenesse , foolishnesse , in the diuine additions , detractions , changings and disa●ulling of their purposes and designes on the one side ; and all things swayed by an ouer ruling power on the other side ; might be brought euen whether they will or no , into his presence ; namely to acknowledge , reuerence , and to depend on him only , and humble themselues to his ordinance , being reuoked from their owne ambition and pride , by the vnhappy successe of their wisest , and surest courses . This is that which Moses so laboureth in the repetition of the law to imprint in the minds of the Israelites . Deut. 8. 2. 3. Verse 15. That which hath beene , is now , and that which is to be , ● hath already beene , and God requireth that which is past . A Confirmation of the stability of Gods purposes or workes of his prouidence , as before , Chap. 1. 9. As the heauens , windes , riuers , haue their constant courses , and recourses by perpetuall motion ; euen so God hath prouided in his most wise administration of mans affaires also , that one thing should succeed another , according to the instability of times , and returne againe by their courses , euen in their circuits , in kinde and nature , according to the restlesse reuolution of time . So that whatsoeuer hath beene in old time , is now at this present : and whatsoeuer is gone and past , shall God cause to returne againe . Therefore , as times , so are all things in time in the hands of God , and as all things come from his hand in their conuenient seasons , so againe they returne into his hand , as the seede is cast out of the hand of the sower , and returneth againe into the hand of the sower , circularly for euer . Verse 16. And moreouer , I saw vnder the Sunne the place of iudgement , that wickednesse was there ; and the place of righteousnesse , that iniquity was there . SOlomon hath heretofore declared in generall the vanity of mans wisedome and prouidence , by peculiar obseruation and experience : now hee commeth particularly to declare the vanities , and vexations , vncertainty , and instability of all worldly things , by his diligent obseruation of outward examples in ciuill state , or common life . All which tend still to the same end , to wit , that a man can finde no perpetual course of prosperity in any worldly state , nor any thing in any state wherein to content his minde , and rest his heart , but that all things are full of vanity and vexation , and so consequently he must rest on God onely . Of these vanities and euils , some proceede from the malice of others , or doe outwardly come to a man , as those examples following doe manifest . The first example is of oppressours , wherein he sheweth how vanity and vexation is increased by oppression . Euery man and estate is subiect to troubles , and contentions , caused partly through want of wisedome and prouidence to preuent euils , partly by the violence of cruell and mercilesse men , partly through the vnquietnesse of humorous , and distempered persons , partly through many vnauoydable chances . Howsoeuer , wheate and tares , Gods flocke and euill beasts , must liue together in ciuill state during the time of this life . Now whereas in this mixture , innumerable controuersies and wrongs arise , good lawes are established for the deciding of the one , and reforming of the other , that men might liue happily , by the preseruation of peace , and iustice . And for the making , and execution of the same lawes , are Magistrates ordained . But I saw that wrong reigned in the place of iudgement , as well as any where else , and that publike authority was made but a cloake , yea , a defence of publike iniustice , whereof the Scriptures affoord vs many examples . Here is vanity , for no certaine remedy can be found here , but rather greatest euils oft times proceede from hence . Verse 17. I said in mine heart , God shall iudge the righteous , and the wicked : for there is a time there , for euery purpose , and for euery worke . A Confirmation of vanity , increased by the place of iudgement , ( wherein notwithstanding to the faithfull that waite on God , there is matter of comfort . ) Because no remedy is here to be had , and that iudgement proceedeth not forth , but is turned into gall and wormewood , ( for these persons being armed with publike authority , thinke to vse the Lawes at their pleasure , without punishment ) therefore the oppressed must appeale to the iust Iudge , and vnpartiall auenger of euery wrong . But God doth not alwayes smite sinners in the act of sinne , but commonly when they haue forgotten , and are in greatest security ; as Amnon had the stab , when his heart was merry with wine ; Antiochus when he was in the height of his pride ; Alexander and Herod , when they tooke vpon them to be gods ; Iulius Caesar when he was in the Senate ; Ierusalem about forty yeeres after Christs resurrection , when all was forgotten . Therefore a man must stay Gods leisure : For the Lord will come , and not tarry , he will be a swift witnesse , and auenger of wrongs . All must be conuented before his iudgement seate , 2 Cor. 5. 10. and render an account of euery idle word , much more of euill deeds . All is vanity . For there is a time there for euery purpose , and for euery worke . This word , [ there ] as I thinke , hath relation to Gods iudgement seate , as if hee should say , vniust Magistrates haue a time by the patience , and long-suffering of God , to fulfill their bloud-thirsty , and gold-thirsty lusts : but another time shall succeede that , when the wronger and wronged , the iust and vniust ▪ shall giue vp an account , and be doomed according to their workes , to liue or die for euer : And euen then when they sit vpon the iudgement seate , is God present to take notice of their corrupt and partiall dealings , to censure them , and to giue sentence vpon their sentence ; yea , and to beginne the execution of his sentence vpon them by vntimely death , disgrace , banishment , remorse of conscience , &c. Therefore they that haue authority and power to doe what they will , and to haue what they will , and those that are strengthened by authority in their lusts , shall obtaine no profit ▪ nor quietnesse of heart thereby . This also is vanity , and vexation to them , aswell as suffering wrong to the other . Verse 18. I said in my heart concerning the estate of the sonnes of men , that God might manifest them , and that they might see that they themselues are beasts . A Confirmation of the former . I said in my heart concerning the state , or condition of the sonnes of men , that God by iudgement might manifest them , or lay them open , ( for where no law is , there is no difference , and where no iudgement is , there is as little ) and that they might see their owne shame , namely , themselues to be beasts , and that by their beastly lusts and affections , chiefly by their cruelty one towards another , in deuouring and preying one vpon another ; as fishes , birds , and beasts doe , which want vnderstanding and reason , and so know not God , nor themselues . And though they glorifie themselues , and are as gods in their owne eyes , and cause others to fall downe , and humble themselues vnto them , whereout they sucke no small aduantage , yet shall they die like men , and come to the same end that beasts doe , yea ; they are more miserable then beasts , which are not subiect to sinne , nor culpable of iudgement . Or , these wordes may be thus interpreted . I said in my heart , concerning the order of the sonnes of men , that God had giuen them dignity , and to see to they are as beasts to themselues . For this word Dibrah , signifieth order , Psal . 110. 4. and Barar signifieth to chuse , to purge , to declare , whereof commeth Berurim , choyce men set vp in dignity , namely , Princes , Rulers , Gouernours , Officers ordained of God , for peaceable , honest , and happy life , which abusing themselues and their places , are to mans reason as but stronger , and more subtile beasts , preying vpon the weaker and more simple & harmelesse . Againe , they may be translated thus , that they might cleere , or iustifie God , and see that they themselues are beasts ; and therefore vanity it selfe , euen out of measure vaine . Lastly , thus , that God had purged them , id est , created them pure , holy , and righteous , in his owne image , in the beginning , yet to see to , in this state of degeneration or corruption , they are in themselues as beasts , accordingly as he saith , Chap. 7. 31. God hath made man righteous , but they haue sought out many inuentions : and Psal . 49. 20. Man that is in honour , and vnderstandeth not , is like the beasts that perish . Which of these interpretations is the most genuine and naturall , I leaue to euery mans iudgement . Verse 19. For that which befalleth the sonnes of men , befalleth beasts ; euen one thing befalleth them all : as the one dyeth , so dyeth the other ; yea , they haue all one breath , so that a man hath no preheminence aboue a beast : for all is vanity . THe apt coherence of these three verses following with the former , intimate , that the last interpretation is the most proper . For they are a reason prouing the corruption , vanity , vilenesse , and misery of proud man , by comparing him to beasts , whose frailety , corruption , or vanity , is Gods iudgement vpon man. In them may hee behold his sinne , and his corporall punishments for sinne before his eyes , if otherwise he be insensible , which are the fore-runners , and beginning of eternal torments ; and sencelesnesse is a iudgement of God vpon the reprobate . This like condition of man and beast , to carnall iudgement , is set downe in these three verses ; which similitude or likenesse made the Epicures to thinke that the estate and condition of them both , was all one ; and consequently , that to eate , drinke , and play , was the chiefe good , or onely felicity of man. For wee see by daily experience , that man and beast are subiect to the like casualties and misfortunes , how men vexe , deuoure , lye in waite , insnare , kill , &c. one another , as beasts doe , how they die , as beasts doe , hauing the same causes of corruption in them with beasts . They haue the same breath whereby they liue , the same spirit whereby they moue , the same senses , the same inward and outward members , and in bodily shape many beasts come neere vnto him , and he is subiect to deformities , and all infirmities in his kinde , as much , and more then they . So that in outward state hee hath no preheminence aboue the beast . For he cannot longer vse the things of this World , nor carry any thing away with him more then the beast doth . The reason is , because all is vanity . Therefore there is no difference . Verse 20. All goe vnto one place , all are of the dust , and all turne to dust againe . A Commoration . All goe to one place , that is , both men and beast are dissolued againe into their elements . For God created all things of the dust , and all turne to dust againe . There is the same matter of man , and beast . Some thinke that beast was made of the earth , and man of the dust of the earth , to wit , either of mire , or else of the dust , that lyeth on the sur-face of the earth . But that is an idle contention . For mire , and dust , and earth , are all one , and the same in essence or substance . When the raine falleth on the earth , it is mire , when the Sunne extracteth the moisture out of it , it is dust . So that the whole earth is nothing but dust , or mire , whether you will. Therefore man was not made of baser matter then beast , as some say , but rather of better : For Adam signifieth red earth , or red dust , or red mire . All is one without any difference . And Solomon saith here , all are of the dust , or earth , which by the figure Synecdoche signifieth all the elements , whereof earth in earthly things is predominant , and water in the creatures thereof . No element is simple , or pure , but it hath a mixture of other elements also to be the Chaos or nurse of their sundry creatures , which in their purity they could not be . So that earthly things are most earth , especially , the more particular or simpler creatures , as mettals , stones , trees , &c. Yet water , ayre , and fire also , with which the element of earth is mixed : By vertue of which mixture , man and beast are made of the other elements as well as of the earth . Verse 21. Who knoweth the spirit of man that goeth vpward , and the spirit of a beast that goeth downe-ward to the earth ? A Continuance of the commoration , figured by the preuention of an obiection , thus . There is great difference betweene man , and beast : For mans brutall nature and spirit is but the plasme or vessell of his soule , which is not compound , or mixed with it , but onely vnited to it . Therefore when this fraile vessell is broken or dissolued , the immortall spirit or soule ascendeth to God that gaue it , and the vessell againe is absumed into the elements whereof it was formed . But the spirit of a beast is nothing but the quintessence , the purest and prime of his body , or his life , which consisteth in the harmony or vnion of the elements , and so not being another essence separable from the body , it dyeth with the body . Ans . This is indeed the holy and diuine truth , but now speaking of the worldly , outward , and miserable state of man , as it appeareth to humaine senses and reason , who can by any signe or token , or skill of Anatomy find out any differing wayes of these spirits ? What man can shew me the ascending of mans spirit into heauen , or the descending of the beasts spirit into the earth ; namely , the dispersing thereof into the elements ? If a man say , that the spirit of man ascends vpwards into the firmament , how can he let me see that ? but if it doe , then doth the beasts so also . For the firmament is but the quintessence or prime of the elements , as the spirit is of the body , according to Plato . And be it that by humaine reason , a man may easily demonstrate the immortality of the soule , as the learned heathen haue all done , yet what is that to the outward worldly state of man liuing ? Man whiles hee is man , ( and of man we onely speake , not of spirits ) is no better then beast . So that to conclude ; Seeing that it is with man , as with beast , there is no profit , no contentment , no rest , no durable prosperity , no happinesse at all in this cursed , confused , brutall world , but all is vanity . Verse 22. Wherefore I perceiue that there is nothing better , then that a man should reioyce in his owne workes : for that is his portion ; for who shall bring him to see what shall be after him ? A Conclusion of the right consideration , regard , and vse of worldly things inferred as before , ver . 12. And Chap. 2. 24. Seeing that there is nothing but vanity and miserie , I perceiued that it was but vanity and folly to seeke for any happinesse in any worldly state . And that it was the point of true and solide wisdome for a man to reioyce his heart in the honest getting , comfortable vsing , and prudent disposing of things put into his hand by the prouidence of God , while it is his , euen in his hands . For this is a mans portion , yea , all the good that can be found in them , and by them . For who can bring a man to see what shall be after him ? Chap. 2. 18. 19. The knowledge of after-times belongeth to God onely , and when we are gone , then is all out of our hands , and none of ours , but left to Gods disposing , which how God vseth and bestoweth , or what good is done therewith , is no thankes , no reward to vs. Therefore it is but folly for a man to depriue himselfe of the benefit of his workes , and to disquiet his heart and minde in vaine , with prouiding and plotting for after-times ; namely , for his posterity , whereof hee hath no certainty . What greater folly is there , then for a man to torment his body , vexe his spirit , torture his conscience , lose his soule , for those that come after him , which either shall be wrested from their goods , or die presently after him , or wastfully spend them , working out their damnation in the prodigall spending , as he did in the couetous getting . But if they doe enioy them , and doe good with them , yet is that nothing to him that is now in torment . For it is not by vertue of the goods gotten , and left by him , but of Gods grace , and that doth good as well without those goods , as with them . For it is not how much we doe , but how well , not what , but what God accepteth . For all is his owne , wee can doe nothing for him , nor giue any thing to him . CHAPTER IIII. Verse 1. So I returned , and considered all the oppressions that are done vnder the Sunne ; and behold the teares of such as were ▪ oppressed , and they had no Comforter : and on the side of their oppressours there was power , but they had no Comforter . A Second example of corruption in ciuill state , is of the oppressed . This is the second example of vanities , obserued in outward things , such things as outwardly come to a man. These words haue dependance on verse 16. chap. 3. There he shewed how vanity was increased by corruption in place of Iudgement and Iustice ; here hee sheweth how vanity is increased by manifold oppressions euery where ; whereby almost euery man of wit and wealth oppresseth , treadeth on , insnareth and vexeth the inferiour and weaker , after the manner of beasts . And behold , A graphicall or liuely description of oppressions in all ages , and among all sorts of men , continuall and common . They are described First , by the greatnesse thereof . They are such as caused not onely griefe and complaining , but also teares . Secondly , they are amplyfied by their want of remedy , the incompassionatenesse of people , which is the sinne of Sodome . They had no Comforter . There was none to deliuer them , none to take their parts , none to counsell them , but euery one rather treading on him that falleth , after the manner of brute beasts . Thirdly , by the persons oppressing , which were men of authority and power , that had the law in their owne hands . Fourthly , by the incompassionatenes of other great men , which were mercilesse , cruell , and hard-hearted , aboue the common sort of rude people , as Ierem. 5. 26. 27. 28. complaineth . Which persons though they were able to remedy wrongs , yet they rather approued the same , as Herod did Pilates , and Pilate in some sort did the Priests and Pharises : So farre were they from affording any comfort to the distressed . The whole verse laboureth of a gradation . Verse 2. Wherefore I praised the dead , which are already dead , more then the liuing , which are yet aliue . Verse 3. Yea , better is be then both they , which hath not yet been , who hath not seene the euill worke that is done vnder the Sun. AN amplification . He amplifieth these grieuous euils both of the oppressours , and the oppressed , by a comparison from the Lesse to the Greater . They that are dead , hauing left their wiues and children , lands and goods behind them , which is a great cause of mourning , and teares as contrarily life is ioy ; are notwithstanding more happy then these that are liuing , and inioy the priuiledges of life . This comparison is figured by a R●u●cation , whereby he recalleth backe the former comparison as not sufficient to illustrate the vanities and miseries of life , and bringeth in another more fit to expresse the greatnesse thereof . Yea , rather the condition of him that is not yet borne , is better then they both , because he hath not felt nor seene the calamities of the world . Better it is not to be at all , then to be in misery . What profit then hath a man of all the labour that he taketh vnder the Sunne ? Mundus est inuolucrum , ●iue Chaos miseriarum . Verse 4. Againe , I considered all trauell , and euery right worke , that for this a man is enuyed of his neighbour : this is also vanity and vexation of spirit . A Third example of vanities , outwardly incident to man , is enuy , not actiue but passiue . By enuy also is vanity greatly increased . I considered all the honest and moderate labour of him that rightly earned his liuing , without couetousnesse and wrong ▪ who depriued not his soule of comfort by hoarding them vp , but reioyced in the work of his hands , and extended the fruits of his labours to others also . But euen this man was enuyed of his neighbour , because he was good , and did good . Yea , euen they that were pertakers of the benefit of his labours with him , reioyced at his fall . Wherefore did Cain hate his brother ? euen because his brothers deeds were good , and his owne euill . Wherefore should Labans house enuy Iacob , through whose faithfulnes all things prospered well with them ? yet so it was and is . Wherfore doth the righteous man make himselfe a prey ? Isa . 59. 15. Because he speaketh the truth , and departeth from euill . Why did the sonnes of Iacob , enuy their brother Ioseph ? because their father loued him . What occasioned Ismael to mocke Isaac ? Gen. 21. 9. Euen because God had blessed him . And Amos saith , Chap. 5. 10. Hee that rebuketh in the gate is hated , and he is abhorred that speaketh vprightly . Why was our Sauiour Christ hated , persecuted , crucified ? because he was true , holy , righteous , the holy one , and the iust . Because hee was good , and his goodnesse extended wholly to others . For in the world he had no prerogatiues of the world , all was theirs , and their childrens , he tooke nothing , but gaue himselfe for them ; he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , full of loue and fauour to man , whatsoeuer he was it was for mans good . Yet in this he could not be pardoned , but must be put to shame and contempt with the greatest malefactors . All this argueth the great vanity of this life . Verse 5. The foole foldeth his hands together , and eateth his owne flesh . Verse 6. Better is an handfull with quietnesse , then both the hands full with trauell , and vexation of spirit . THese vanities or euils hereafter following , proceed from a mans selfe , from within him , whereof there be three examples following in this Chapter , to wit , of the sloathsull , the niggard , and the will-full , which heape miseries vpon themselues by their owne folly . The first example is of sloathfulnesse , whereby much vanity is increased , whereof much wickednesse and misery proceedeth . The sluggard is graphically depeinted forth by an hypotiposis , or liuely description , by his generall , and effects . in this verse . The foole . The idle person is first described by his generall , he is a foole , or wicked person , one of that ranke that wanteth wisedome and vnderstanding . For he despiseth the decree and ordinance of God. Gen. 3. 19. In the sweat of thy face shalt thou get thy liuing . Againe , he bringeth himselfe , into contempt , base account , and hatred , by wilfull pouerty . Moreouer , he bringeth himselfe into bondage and slauery , when he is inforst to run into debt , and to submit himselfe to the vices , and euill dispositions , whatsoeuer they ●e ▪ of other men , to please them , for reliefe , and so to be the seruant of other mens corruptions , a sonne of Belial . Finally , he setteth open the gap to infinite euils very hardly to be auoyded , as lying , dissembling , flattering , humouring , grudging , enuying , stealing , robbing , murthering , imprisonment , &c. The foole foldeth his hands together . Secondly , he is described by his deedes , or gestures , which are priuatiues or prauatiues rather , signifying not any labour , or preparation to labour , but a preparation to more rest and ease , which is a priuation of labour . Hee foldeth his hands . Hee sitteth or lyeth now stretching , now enwrapping his armes one within another , now yawning to ease himselfe a little , when through want of motion , the blood drawing more inwardly thickneth , leauing the outward limmes more riged and stiffe , and setleth about the heart . Now he hangeth the chin into the bosome , because his lazinesse wil not rouze vp his dull spirits , and disperse his cold and clottered bloud . Now hee looketh vpward , gaping with open mouth , because he will not stretch a little the sinewes of his throate and chapps , as a man doth that looketh vpwards with his lippes shut ; therefore this idle foole draweth his breath in at his mouth most commonly , for the rheume ascending into his head , for want of moderate exercise , and discending into his nose , hindereth the easie passage of his breath , that hee cannot so fully enioy his pleasant sleepe . And for recreation sake , when he is weary with sleeping on the one side , he turneth on the other , as the gate doth on the hookes , Prou. 26. 14. Againe , He foldeth his hands together . As others vnfold their hands , armes , knees , to labour ; so he infoldeth or crudleth his limbes together to sleepe , as euery kinde of creature doth . Working and walking , doe most exercise the body , standing lesse , leaning lesse then that , sitting lesse , and lying lesse then that , but the infolding of the members giue greatest rest , and security . For then the blood is kept more temperate , hee coucheth in a lesse roome , and is sooner vp , if any euill outwardly assaile him . In heat the sluggard displayeth abroad his limbes , in cold he gathereth them on an heape . These drowsie fooles liue by instinct of corrupt nature , like beasts . As for prodigall , stirring , liuely , and witty fooles , they more resemble the Diuell . They are not snailes , but waspes , and hornets . They are idle also , for either they liue in no profession or calling , or else take no paines in their profession . And of them is this text also vnderstood . And eateth vp his owne flesh . What other euils soeuer hee may auoide , yet this is a sure punishment laid on sluggishnesse , that it pineth , and consumeth the body , as it wasteth the outward state . For by labour must a man liue , therefore by idlenesse shall he destroy himselfe . For idlenesse is a cause of many diseases , when the dregges of the humours are not moued , nor superfluities evaporated by agitation , and sweat ▪ Drowsinesse breedeth drossinesse , and vaine pleasures , which is another kinde of idlenesse , bringeth pouerty and paine . Againe , he eateth vp his owne flesh with griefe , enuie , couetousnesse . Griefe flayeth him , Prou. 21. 25. Enuie and couetousnesse consume the flesh , and drye the bones . Many sluggards are couetous and greedy , yet proud , and idle , enuying the plenty of those that labour , and speake euill of them . There are abundance of such like now a dayes . Verse 6. Better is an handfull with quietnesse , &c. Thirdly , the sluggard is here described by his inward effects , or vaine imaginations of his foolish heart , destitute of iudgement , vttered by the tongue , whereby he excuseth , maintaineth , and confirmeth himselfe in his idlenesse . For a foole wanteth not his reasons , yea , the sluggard is wiser in his owne conceit , then seauen men that can render a reason ; Prou. 26. 16. But his reasons are grounded on his lust , and according to his lust , for that is his law . Better it is to haue an handfull with quietnesse , then both hands full with trauell & vexation of spirit . As if he should say , it is better for a man to content himselfe with a little with rest , then to toyle himselfe as the drudge doth , carking and caring night and day hee cannot tell for whom . What should a man doe , but eate and drinke , and play , and be merry , and take his naturall rest ? A man cannot tell how long hee shall liue , wherefore then should hee make a beast of himselfe ? He were as good spend his goods himselfe , as let another spend them . A man may labour all his life to gather goods for his children , and they may hap to be rather the worse , then better for them . For as he hath freed them from care to get them , so will they but care how to waste them . Againe , he that striueth to be rich , shall be intangled in manifold businesses , troubles , suits , and be disquieted with a multitude of seruants and labourers , which will spend it as fast as they get it . Moreouer , he that hath much , is but a prey to theeues , robbers , and catch-poles , so that vnlesse hee looke well and warily to himselfe , hee shall be insnared one way or other , and be hated and enuyed . Now for a man to liue , and lie continually thus at defence , is a great vexation , and better were it that his goods were farre enough , then to liue in continuall feare , and drudgery . Therefore I hold it a wiser course for a man to take his ease and pleasure , to be content with a little , let the World runne which way it will. The sluggard seemes to haue many good speeches oft times , but they proceede from an euill heart , and tend to an euill end . Therefore they are but foolishnesse and wickednesse . Verse 7. Then I returned , and saw vanity vnder the Sunne . A Second example of the contrary , to wit , of couetousnesse , and drudgery , whereby vanity is increased . Then I returned , and saw vanity , &c. When I beheld the foolishnesse of the carelesse sluggard , and withall looking about for the hearted man that h d wisedome to order himselfe rightly in the affaires of this li●e , another extremity offered it selfe to my sight , which was a vanity aboue all vanities , yea , darkening all other , as the Sunne doth the starres . So that mee thought I began but now to see vanity vnder the Sunne . These words therefore are as it were a magnificall preface to the description of some great thing . Verse 8. There is one alone , and there is not a second , yea , he hath neither child nor brother ; yet is there no end of all his labour , neither is his eye satisfied with riches , neither saith hee , for whom doe I labour , and bereaue my soule of good ? this is also vanity , yea , it is a sore trauell . A Description of the impure drudge . First , by his solitarinesse , or vnsatiablenesse : There is one , and not a second . That is to say , a soliuagant , or solitary vagrant , a Deastricolous person , whose heart is fixed in the ground like the roote of a tree , neither a rationall , nor yet a brutall creature , but a plaine vegitable , or locomotiue plant . For diuers of this kinde there be , that are without coniugall affection , or abstaine from marriage for feare of charge of children and expence . For hee hath not a second , ( all liuing creatures are sociable but he ) that is , he hath no companion or fellow , all companies are vaine and euill , and offensiue to this sober one , ( for so is he conceited of himselfe ) and the best man with him is but a talker , a familiar friend is but a disturber of his thoughts , and hindereth him from his businesse . So fearefull and carefull , distrustfull and despairefull is a man , when God leaueth him to himselfe . Secondly , he is described by his vnreasonablenesse , argued by the negation of the impulsiue causes of his carefull drudgery . He hath neither child nor brother , kinsman , nor allianee ▪ at least that standeth in neede to be helped with his goods . Thirdly , he is described by his excesse . There is none end of all his labour . Hee is insatiable , his heart is a bottomelesse gulfe that cannot be filled , his desires are inlarged as hell . All that he looketh vpon with his eyes , he desireth to haue . And if he had it , yet could not that quench his thirst , nor stay his hungry appetite . He is a Leuiathan , a Sea-dragon , or Whale , that wanteth roome in the maine Ocean . Fourthly , he is described by his senselesnesse . forgetfulnesse , want of discourse , and vse of reason , being in vtter bondage to his lust , and so wholly degenerated into the nature of a beast . He neuer saith , for whom doe I labour , and bereaue my soule of good ? Hee is carried euen forward like the plant by his inclination , or like the beast by his appetite , like euery irrationall by his instinct , neuer reflecting his reason vpon himselfe , or his trauell , to consider the end thereof , and vse of worldly things , nor vpon his owne end , though hee see death in others , both elder , younger , and equals euery day before his eyes , and euen feele the causes , fore-runners , or warnings of death in his owne flesh and bones summoning him to iudgement . This person most wise , most good in his owne conceit , commeth farre short of the rich man , Luke 12. who in the fulnesse of wealth was able to say ; Now soule take thy rest , thou hast goods enough , eate ▪ drinke , and be merrie . He commeth farre short of Nabal , that ate , and dranke , and was drunke , and slept soundly vpon it . Nay , he neuer bethinketh himselfe how all the things of this World serue for nothing else but meate , drinke , apparell . For he depriueth himselfe of these as neere as may be , and layeth them vp for the wormes , mothes , and canker . This seruice is the euent of his labour , as much as in him lyeth , ( for death , not he , putteth others in possession and vse thereof ) what other end soeuer he confusedly dreameth of , but neuer obtaineth . The whole verse laboureth of a Gradation , thus : He carefully laboureth for no cause ; and not onely so , but there is none end of his labour ; and not onely that , but he is neuer satisfied , neither that onely , but he affords no comfort to his body therewith . He planteth a vineyard , and eateth not of the fruit ; he feedeth a flocke , and eateth not of the milke , he is an oxe treading out the corne , and muzzleth his owne mouth , yea , when his bread is before him , he layeth his knife to his throat , as Solomon saith , scarcity is vpon his table . This is a vanity , and a sore trauell . It is one alone indeed , for there is nothing in nature to compare him to . For euery creature desireth the perfection of it selfe , but this seeketh his owne destruction . He is like a Water-mill . Verse 9. Two are better then one ; because they haue a good reward for their labour . AN illustration of the vanities of * Misanthropicall couetousnesse , by a comparison of contrary a society or community of life ; Two are better then one . This contrariety is confirmed by the opposition of the benefits of sociable life , and euils of solitary life , by diuerse examples , in these foure next verses , to wit , of two working together , of two lying together , of two contending , with the * Antithesis of their reasons , or contrary consequence of contraries . The first example , is of two working together . Two or more labouring , or trauelling , or doing any thing are helped , furthered and comforted one by another . And that worke , or exercise whereabout they are busied , hath better successe by much , then when one is alone . Man by nature is the most sociable creature , as his reason and speech doth manifest . As for other liuing creatures they are sociable also , but yet by naturall sympathy , and so are plants also . They are gathered or seuered by their manifold differing kinds , and by sympathies and antipathies in their kinds : But reason and speech vniteth men into one ciuill body , and seuerall men are seuerall members of that body . And whereas no member can serue it selfe , maintaine or comfort it selfe without the other , nor if it be sicke , lame , &c. can relieue it selfe without the other : so neither can any one man liue without the co-working , nor comfort himself without the aid & compassion of another . But if he striue to doe it , or can doe it in somethings yet it is altogether imperfectly , vnprofitably , vncomfortably done , and of no continuance . For the whole state of one member is so by diuine prouidence intangled and vnited with another , that in the perfect wel-fare of one there must be a concurrence or communion of all , as wee see it to be in the members of the body , which though they haue seuerall offices , yet cannot one execute his office to the perfect good of it selfe , without the communion of the offices of the other members . What can the man doe , whom all men forsake and leaue wholly to himselfe ? what can the eye doe when all the other members leaue it ? what profit hath it by seeing ? Therefore the more that a man is seperated from society , and community of life , he is the more imperfect , comfortlesse , miserable . But now this Misanthropicall drudge hath no society with God , and little with men , therefore he is a member destitute , imperfect , yea worse then a beast . He is imperfect and destitute ▪ quia flagrat inuidia populi , the hearts of all are against him . All the members with-hold their lucky communicati●g influence , as I may say , and are maleuolently aspected : Now he that is dishearted of all , is as fruit in an ill season , too cold , too hot , intemperate . Contrarily , he that hath the hearts or good will of men , flourisheth vnder their beneuolous aspect . Therefore the pliant sociable man is much better then the tough , stiffe , soliuagant drudge in all seasons and affaires . Verse 10. For if they fall , the one will lift vp his fellow : but woe to him that is alone when he falleth ; for he hath not auother to helpe him vp . THe contrary reasons , shewing the benefits of sociable life , and the euills of solitary couetousnesse . If they fall , &c. If one or any of them miscarry , in a iourny , or any action , then his fellow will helpe him vp , commiserate his case , and communicate his helpe , euen his strength with the others weaknesse . So it is in the society , and community of ciuill life . If a man haue companions , friends , and well-willers , which are gotten and kept by mutuall duties , and tokens of loue and friendship , he shall haue helpers and furtherers of him in his neede , reioycers with him in his prosperity , comforters of him in his sickenesse , incouragers of him in his troubles , and commisserators of his ill-fare , of what kind soeuer it be . Contrarily , woe is to him that is alone ; when he falleth , he hath not another to helpe him vp . Woe , that is , losse , trouble , vncomfortable liuing , &c. is to him that is alone : For as he careth for no man , so no man careth for him . Euen as he that is alone in a iourney , and falling by the way hurteth himselfe , or falleth lame , or falleth sicke , or wanteth money , &c. is in greater trouble and distresse , if he want a fellow , or companions to communicate , and impart their helpe vnto him : so if a man be a solitary drudge , and an vnprofitable incompact member , that he careth for none but for himselfe , nor yet in effect and truth for himselfe , as Domitius Nero , who complained that he could find none to kill him , when a more ignominious death waited for him ; he I say , shall in his prosperity be enuyed , and grudged at of all , in his strict dealings be cursed , in his need be helples , in his troubles remedilesse , in his heauinesse comfortlesse , in his falling troden vnder foot , and after his death cast into the pit as an vnprofitable drone . Briefly , he shall want all the profitable and comfortable fruits that redound to men by vertue of mutuall duties , and loue in sociable , and ciuill life . What profit hath this man of all his labours that he taketh vnder the Sunne ? Verse 11. Againe , if two lie together , then they haue heate ; but how can one be warme alone ? THe second example is of two or more fellowes lying together in bed , or boards , or on the ground . Two lying together , are better then one , because they haue heate . Contrarily , how can one be warme alone ? If two or three men lye together in the colde , they shall be helped one by another , and all kept warme : euen so , if there be an entercourse of mutuall duties among men , accordingly as euery man hath receiued the gift of God , then shall they be helped , comforted , susteined one by another , and it shall be well with euery one of them . But contrarily , if one lie alone , the cold surpriseth him on euery side , and by his contrary quality , driuing and inforcing the blood and heat inwardly , benummeth the outward parts , oppresseth the heart , and mortifieth it ; whereas two or three lying together , the heat is produced and kept in the outward parts the pores of the body kept open , the blood dispersed , the flesh kept supple by the heat , and so preserued from the rigidity of the cold : euen so in ciuill society , if a man be without fellow , friend , companions , louers , welwillers , he is helpelesse , comfortlesse , and impotent , subiect to many euils , and inconueniences that might be auoyded , hee hath none to reioyce with him in his good successe , nor to commiserate his euils , none to maintaine him in his standing , nor to sustaine him in his falling . Verse 12. And if one preuaile against him , two shall withstand him ; and a three-fold cord is not quickly broken . THe third example is of two or more fellowes in matter of contention . If one preuaile against him , two shall withstand him . As if he should say , If a man be not alone , but hath fellowes or pertakers , then though that one be stronger then he , to giue him the foile , yet shall he with the helpe of his fellow withstand that one . This is amplified by a comparison of the lesse to the greater , figured by a prouerbiall or alligoricall speech . ( A three-sold cord is not quickely broken . ) If with the helpe of one he shall be able to withstand him , much more then with the helpe of two or more . Or , when many shall lay their strengths together , they shall be much more able . So likewise if a man be not a solitary , malecontented , selfe-conceited , rigorous muckrell , but communicate with others , and be consociate with them by the intercourse of mutuall duties , beneuolence , courtesies , kindnesse , compassionatenesse , &c. the like he shall find againe . Therefore the vniust steward dealt wisely , Luke 16. He made friends afore-hand , lest he should be alone , and destitute , and end his dayes in desperation . To conclude all this point , our Sauiour Christ saith , With what measure ye mete , it shall be measured to you againe , Mat. 7. 2. Thus much of the second example of inward euils . Verse 13 Better is a poore and a wise child , then an old and foolish King , who will no more be admonished . A Third example is of folly in kings , men of authority , and rule , men of wealth , and of what preheminence soeuer , whereby vanity is also increased . Idlenesse bringeth the sluggard to misery ; couetousnesse bringeth the niggard to misery ; and wilfulnesse bringeth euery man of power and great estate , who hath an outward shew of happinesse , to misery . Yea , so farre from happinesse is a wilfull and selfe-conceited man , although he be a King or Monarch , that a poore and a wise childe is better then he : The childe is better then the old man , the poore is better then the rich . Docility , teachablenes , tractablenes is the property of wisedome , and he that is wise is neerest vnto happinesse , whatsoeuer his age and estate be . Contrarily , stubbornnesse , peruersnesse , wilfulnesse is the property of foolishnesse , and he that is foolish is farthest from happinesse , though he be a Monarch ; Yea , hee is neerest to greatest misery , as Ieho●akim , Saul , Zedekiah , &c. Samuel was better then Heli , and Dauid then Saul . And through the like folly , were ten tribes rent from Rehoboam . The highest estate , or dignitie that a man can attaine to , and which men commonly count the happiest , is the state of a king . For a king hauing all other in subiection and vnder command , is in that worldly respect the neerest vnto God , whose immediate vicegerent he is . And therefore in respect of supremacy in the execution of Iustice and iudgement , Kings are tearmed , comparatiuely , Gods. But notwithstanding that high place and supreame power , if hee want discretion and wisedome to sway the scepter in Iustice , and iudgement , according to the law of the highest , he is worse than a poore subiect or inferiour , that hath wisedome to order his priuate and particular state aright . Yea , though he be old , and rich , yet is he worse then one that is yong and euen a childe , and poore because this hath wisedome , that is , is capable , teachable , tractable , and so is in possibility and hope . But contrarily , the other being old , and by reason of age , and long experience should be of a wise and vnderstanding heart to discerne truth and equity , but yet is foolish , and carryed with the sway of wandring and fruitlesse lusts , as children commonly are ; neither yet through wilfulnesse will be admonished , that is , will not heare , nor yeeld to the aduice and counsell of sage , and prudent counsellers , but like Rehoboam , Zedekiah , Ahab , Nebuchadnezzer setleth himselfe vpon his lees ; the other , I say , is better then hee . All this comparison is figured by a Synecdoche of the Speciall . For by king is meant all men of any externall power , place , wealth , kindred , beauty , strength , age , or any prerogatiue . Contrarily , by the poore childe , is meant any one that wanteth these prerogatiues , and is the most inferiour . Verse 14. For out of prison hee commeth to raigne , whereas also he that is borne in his kingdome becommeth poore . A Confirmation of the Antithesis , or contrariety , by the contrary effects of wisedome and folly in them both . For out of prison he commeth to raigne : That is , though he be a captiue , and kept in hold vnder chaines , as Ioseph was , yet by wisedome he commeth not onely to obtaine liberty , but also riseth by degrees to the scepter : So that he which was a bondman , is now become a King ; contrarily , he that is borne in the kingdome becommeth poore , as if he should say the other was a made bondman , but borne a king , this made a king , but borne poore , because that the other was in his birth and bondage of a kingly heart and disposition , as was Dauid , though of meane parentage ; but this in his kingly birth and royall preheminence , is of a declining and degenerating heart and disposition , as was Iehoiakim , and Comah ; Ier. 22. Whereby it commeth to passe , that he looseth the reuerend and awefull regard of his subiects , as did Sardanapalus , &c. By folly and wilfulnesse , are great houses and kingdomes ouerthrowne , and translated to others , whereof the Scriptures affoord diuers examples . By prison-house is meant any of meane estate , or low degree , as Dauid was , and as Ioseph was , according to the Psalme 113. 7. 8. and specially Psalme 106. 17. 18. 19. 20. By borne King , is meant any of higher estate , degree , or preheminence in outward things , by the figure Synecdoche . Such like were Zedekiah , Iehoiakim , Coniah . Verse 15. I considered all the liuing , which walke vnder the Sun , with the second child that shall stand vp in his stead . THis third example of vanity , and vexation belonging to royall state , is figured by the preuention of an obiection thus : What though sometimes it fall out that Kings are led aside , either through their owne folly , or deceits of wicked Counsellours , as the flattering Princes corrupted Ioash ? 2 Chron. 24. 17. that argueth not that wise Princes behauing themselues prudently in all their wayes , should be subiect to vanity ; that is , depriued of happy contentation , as other inferiour degrees are . I answer , that vanity and vexation in royall state , is not onely increased by their owne folly , or produced by an inward cause ; but also it proceedeth from an outward cause , to wit , occasioned ( if he were guarded from all other euils and discontentments ) by the vnconstancy , and the instability of the passionate people his subiects . For they are fickle and restlesse , carried to and ●ro , as euery blast of discontentment and idle fancies tosse their humours , and are oft times like the Sea , that maketh a noyse when no winde is stirring , when they haue no cause , but onely disquieted with an itch , affectation of nouelties & changes , though it be for the worse , as the Israelites being weary of Iudge ▪ ordained of God , would be gouerned by Kings , as other Nations were , 1 Sam. 8. 6. 7. As they that being wea●y of rest , must be exercised with labour , verse 11. to 18. that they may be brought to know their happy estate , which through fickle and wanton discontent they are ignorant of , like to children that hauing too much of their owne will , cry for the roode , for nothing else will quiet them . Deliciousnesse , and fulnesse in euery thing , groweth loathsome . Howsoeuer , men know not , or are forgetfull of their owne good . This then is a griefe , and vexation to a King , that the people rest not contented in him , and if they doe , yet when he is old , they begin for the most part to turne their hearts towards the second , euen the child , or heire , that shall reigne after him . And this is not one of the least griefes of old age , the contempt or neglect of the younger , when as they see themselues growing out of request , their names , account , and memoriall , decaying by little and little , with their bodies , and with death vanishing quite away . As this is to others , so to Kings also a vexation to see already the common aspect of their people , bent vpon another obiect before the time . Old age is iealous , and suspitious of the contempt of youth . Verse 16. There is no end of all the people , euen of all that haue b●●ne before them : they also that come after , shall not reioyce in him : surely this also is vanity , and vexation of spirit . A Reason , why people are with the second child , that shall stand vp in the Kings stead , namely , their vnconstancy . There is no end of all the people that haue beene before them ▪ End , hath not relation to time , or perpetuall succession of generations , but signifieth a fixed resolution , and resistfull contentation , or ioyfull complacence , which is not to be found in the people , which are wauering as the Sea , and variable as the Moone . For former people little regarded the present Kings Grand-father , being old , and in their desires turned after his Father being young , whom againe now being old , the present people are weary of , and are all for his sonne , and that for sinister respects , euen their owne preferment , gaine , &c. or itching after nouelties , and changes . They also that come after , shall not reioyce in him . And when he is old also , the people then shall no more reioyce in him , then the former did in his aged Father . For the common people are like to children , that rest not contented with any Schoole-master , and like to seruants , that loue to change euery yeere their Masters , euen as againe Parents and Masters are affected to new Ministers . People are desirous to heare new Preachers , as Feasters to heare new songs , and new instruments ; Ezech. 33. 32. CHAPTER V. Verse 1. Keepe thy foot when thou goest to the house of God , and be more ready to heare , then to giue the sacrifice of fooles : for they consider not that they doe euill . IN this Chapter Solomon prosecuteth still the same argument of vanities . But from the first verse to the ninth , he maketh a digression from vanities in temporall things , and sheweth the vanities that are rife in the Word in the seruice of God. As before hee declared the vanities of all humane things , both inward and outward , and withall shewed the good that was to be found in them , euen the comfort of the body ; so here hee setteth downe the true felicity and happinesse of man , and where it is to be found , to wit , not in worldly wisedome , worldly wealth , worldly pompe , but in the reuerend feare , and true seruice of God. It was not to be found in the Schooles of humaine learning , but in the house of God. And withall he sheweth the vanities and hypocrisies of men , corrupting themselues in this his seruice , to the verse 8. and the occasions of their hypocrisies and fainting in his seruice , verse 8. as doubtings of Gods prouidence and administration through oppressions ; which still increaseth vanity . And this he doth by way of exhortations , dehortations , or admonitions . That so by shewing on the one side the vanities of humaine things , with the good of them for the body ; and on the other side , the good of spirituall things for the soule , with the vanities therein , he might plainely set before our eyes the most absolute and perfect felicity of both body and soule , euen of the whole man here in this World , yea , that in seeing the good of all things , and the vanities of all things , we might be mortified to this , and quickened or renewed to that . Keepe thy foote when thou goest to the house of God. Come not to the house of God , as to an ordinary house , but consider whether thou goest , into whose presence , to what end . In Prou. 4. 23. he saith ; Keepe thy heart with all diligence . Here he biddeth , Keepe thy foote . By heart , hee meaneth the soule ; by foote , the affections . The soule is carried vpon the affections , as the body is vpon the feete . Therefore the meaning is , take heede to thy soule , to thy selfe , to thy spirit , to thy affections . Consider well how thou art in spirit affected , in affections disposed , when thou goest to the Temple of God , to performe the workes of diuine seruice . And be more ready to heare . When thou commest to the Temple of God , put thy shooes off thy feete , thy carnall affections , Exod. 3. 5. For the place where thou standest , is holy , that thou mayest resigne thy selfe wholly to the Lord ; Ruth . 4. 7. Come in reuerence , humility , sincerity , to heare the Law and the Prophets , to vnderstand , to beleeue , to yeeld thy selfe to the Lord in absolute obedience to his Word . Know wherefore thou commest , into whose presence , what thou intendest by thy offerings , so shalt thou come in reuerence and dread , in faith , in thankfulnesse . Then to offer the sacrifice of fooles . That is , fooles come cloathed with the ragges of vanity , ignorance , pride , presumption , and other lusts , they come without a wedding garment . They come with a multitude of sacrifices , and to burthen the Altar of God , as though God regarded their outward workes , and needed their gifts , that hee should be pleased with them , reconciled to them , and reward them for their workes and gifts sake , as great men vse to doe , when costly presents are sent vnto them . But these fooles know not that the true intent of sacrifices is not to giue to God , but rather receiuing of God , as forgiuenesse of sinnes , deliuerance from euerlasting death , saluation , and life , the right of this World , and the glory to come by the death and merits of the Sonne of God , whom those sacrifices , and offerings did shadow forth , represent , and signifie vnto them . They know not that they should come to learne , vnderstand , see , beleeue , and receiue the endl●●se mercy and grace of God towards them in these sacrific●s , and withall to testifie their thankefull obedience to him ; euen the deniall of themselues , and all fleshly lusts , to resigne themselues wholly to him , who in the appointment of God , had euen already giuen himselfe for them . This true faith and obedience is far from those ignorant fooles , who thinke to appease the anger of God , and to please him with their outward workes , and gifts , lip-prayers , and fastings ; Math. 6. Yea , to merit at his hands hereby , as euidently appeareth , Mal. 3. 14. It is in vaine to serue God , and what profit is it that we haue kept his Commandements , and that we haue walked humbly before the Lord of Hosts ? Here they looke to be rewarded of the Lord for their workes , and fastings , according to their lusts , as they that honour and flatter Princes for their owne benefit and preferment . They did all for their owne profit , as the multitude that followed Christ so earnestly , Iohn 6. 26. Suauis odor lucri ex re qualibet , Gaine is sweete out of euery thing . In Zach. 7. 4. 5. They fasted the fifth and seauenth moneth , ( a Law of their owne making , else it should not haue beene kept so long , seauenty yeeres together , verse 5. ) to obtaine temporall benefits for their bodies of him , but they stopped their eares at the voyces of the Prophets , verse 7. they refused to heare , they pulled away the shoulder , and made their hearts as an adamant , verse 11. 12. God a giuer was theirs , but not God a receiuer . For they consider not that they doe euill . They vnderstand not that these workes , prayers , sacrifices , vowes , fastings , are an abomination to the Lord , where faith , reuerence , humble confession , loue , obedience , are wanting ; Esai 1. Psal . 50. 8. to the end . 1 Sam. 15. 22. Hath the Lord as great delight in burnt offerings and sacrifices , as in obeying the voyce of the Lord ? Behold ▪ to obey is better then sacrifice ; and to hearken , then the fat of Rammes ; Prou. 15. 8. The sacrifice of the wicked , is abomination to the Lord ; but the prayer of the vpright is his delight . These outward exercises of Religion , performed by fooles , are euill ; and therefore an abomination , procuring wrath and destruction from the Lord. First , when they are done in ignorance , and disobedience , as appeareth by the Texts aforesaid , the Iewes did , and most people now adayes doe , and alwayes haue done . Secondly , when vnder colour of religion , as hearing , reading , religious talking , &c. they intend to effect some mischiefe , at least to couer their prophanenesse , couetousnesse , reuenge , &c. So Absolon vnder colour of a vow conspired against his Father . The Pharises vnder pretence of long prayers , deuoured widdowes houses , they crucified Christ also vnder many pretences . So the Iewes fasted , Isai 58. 4. Such a fast was Iezebels , to murther Naboth . Such like were the Preachers of Corinth , and they that preached of enuie to increase Pauls afflictions ; Phil. 1. 15. 16. And it is to be feared , that such like abominable ones are plentifull in these dayes . For as all things are pure to the pure , so hypocrites defile the purest , and holiest things . Verse 2. Be not rash with thy mouth , and let not thy heart bee hasty to vtter any thing before God : for God is in heauen , and thou vpon earth : therefore let thy words be few . AN amplification of the former instruction by the specials or particulars , to wit , of prayer & vowes , to verse 8. but negatiuely , or dehortatorily , to declare also the vanities incident to these religious exercises , as I said before . Here he teacheth how we ought to pray , or to keepe our foote or heart in prayer . Be not rash with thy mouth . That is , when thou art about to aske any thing of God , or to giue him thankes by prayer , let not thy tongue runne before thy wit , let not thy minde be carried away with rowling imaginations of many broken matters , and confused apprehensions , nor yet thy affections vnpurged from the scent of sensuality , pride , presumption , boasting , like the Pharises , babble not forth ignorant & heartlesse formall speeches in the eares of God , as hypocrites doe , which thinke to be heard for the loudnesse of their noyse , and multitude of their words , Mat. 6. 5. And let not thine heart be hasty to vtter a thing before God. Be not vnaduised in thy thoughts , and intent thereof in Gods presence , to aske or promise what thou thinkest good according to thine owne lust or liking , Iam. 4. 2. 3. 4. to giue and take as pleaseth thy selfe , as if thou thy selfe be pleased God should be pleased also , to doubt of Gods goodnesse , and promise of giuing , and to limit his power . Let not thy counsels or thoughts proceed from an vnpurged , and ill disposed heart , nor thy words from vncomposed , vnconstant , wandring , wauering thoughts . For God is in heauen , and thou vpon earth . These words are an argument or motiue inforcing the former dehortation by a comparison of things vnlike , to wit , Gods glorious Maiesty , and mans weakenesse , basenesse vnworthinesse , argued by the difference , and distance of the places where God most sheweth forth his glory , ( in heauen ) and man hath his habitation ( on earth . ) As the highest heauen , which is the throne of God , is more glorious and greater then the earth , which is but his foot-stoole , and how farre the one is distant from the other , so is God much more excellent and powerfull than man , as the Lord saith , My thoughts are not as your thoughts , nor my wayes as your wayes . Therefore let thy words be few , that is to say , dread that glorious and fearefull Name , The Lord thy God , Deut. 28. 28. Come before him in humility , feare and reuerence , vtter no foolish speeches , make no vaine repetitions ; but aske with an earnest desire in knowledge , according to his will , and for his glory . For he knoweth before what thou ne●dest , he vnderstandeth thy secret thoughts , and can giue thee what , and when it pleaseth him , without thy prayer . But this meanes hath God ordained that he might be glorified by thee , by thy reuerend seare , submission , thankefulnesse , that acknowledging of whom thou art , and from whom all that thou hast commeth , thou maist returne thy selfe , and all that thou hast receiued to him , euen to the praise of his glorious name . Few words are here opposed to ethnicall , pharisaicall , heartlesse crying , and babling . 1 King. 18. 28. not to the often praying , nor long prayers , nor feruent repetitions of the sanctified heart . Luc. 2. 37. Matth. 26. 44. Ioh. 17. 14. 16. Our Sauiour Christ spent whole nights in prayer , and the Apostle saith , Pray continually : And Christ by the parable of the vniust Iudge and the poore widdow , exhorts vs to frequent and vehement praying . Euery particular blessing requireth a particular prayer and thankesgiuing . The Lords prayer containeth the substance of all prayers , as the twelue articles doe the Gospell , and the tenne Commandements the whole Law. The disciples made a generall request of prayer in generall ; Lord teach vs to pray , Luke 11. 1. not particularizing any subiect or matter , but as Iohn taught his disciples . The prayer of Iohn was doubtles ( as Caluin● saith ) some certaine forme gathered from diuers Scriptures , agreeable to the time of the comming of Christ , and his spirituall kingdome . And the prayer of Christ containeth the whole substance of his kingdome , which is Gods wisedome and glory in mans saluation ; the three former petitions respecting Gods glory , and the three latter those things that are profitable to mans saluation . So also the commandements are diuided into two tables , the former containing duties of piety towards God , the other duties of charitie towards men . So the twelue articles teach vs what to beleeue concerning God , Father , Sonne and Holy Ghost , and what concerning the Church . The disciples being yet but children and of confused knowledge vsed this prayer onely ( I thinke ) in solemne praying ▪ as children and ignorant people are first taught the articles of faith , the commandements , and this prayer . But they that hold it enough to say the Lords prayer onely ; namely , this forme of words , may as well lay it is enough to faith and obedience , onely to beleeue the Creede , and doe the commandements , refusing the particulars of the Law and the Prophets , the Prouerbes of Solomon , &c. the writings of the Euangelists , and Apostles , and all expositions and applications , as indeed they doe . But when the Apostles were indued with full measure of the spirit they could frame prayers according to all circumstances , & exigence of times , and occasions , as Act. 4. 24. &c. Act. 20. 36. Which Pauls also in all his Epistles testifie after the example of Christ . Ioh. 17. and Chapter 11. 22. 42. &c. and many other places . Therefore I conclude , as a mans knowledge of the truth is , so let him pray generally or particularly ; yea both , according to the direction of the Lords prayer , and that is according to the doctrine of the whole Scripture of Christs kingdome . Euery right prayer is a branch of the Lords prayer , so euery doctrine a branch of the Creed , and euery worke of the ten Commandements . Aske , beleeue , doe . If these seeds be within vs , they must branch forth all ouer , as veines doe from the liuer , and sinews from the braine ; yea , if their branches fill the world , it is but the perfection and plerophorie , or fulnes of prayer , faith , obedience . As a man abounds in knowledge , so may he abound in all prayer and thankesgiuing . But he that will insist onely vpon the briefe collections or formes of the Creed , Lords Prayer , and ten Commandements , is very likely to deny all in particular , that in generall hee confusedly confesseth , saying as it were , that fruit , that br nch neuer came out of that kernell which I had in my mouth seauen yeares agoe . This is but a foolish babler , that standeth vp at the Creed , and fighteth against the Gospel . That bableth ouer the Commandements , and maintaineth swearing , and hateth euery godly and righteous man , and is to euery good worke reprobate , one that is like the corne vpon the house tops , that maketh a shew a while , but neuer commeth to good . Verse 3. For a dreame commeth through the multitude of businesse , and a fooles voyce is knowne by multitude of words . AN argument of dehortation , drawne from the effect , or rather adiunct , of many words , [ batologie , or polylogie , ] they are signes of a foole , they bewray an ignorant and heartlesse hypocrite that prayes without knowledge , and without sanctified affections . This is illustrated by a similitude . As the multitude of businesse causeth a dreame , so doe many words declare a foole , who by rash and inconsiderate speeches , vttereth many follies and vaine things , that make him knowne to be a foole that hath a fooles heart : For a foole is counted wise till he speake . He that hath no roote of vnderstanding and wisedome in his heart , but either saith other mens written prayers , or rabbles together many words and sentences without vnderstanding and affection , is a foole . Otherwise , he that is weake in knowledge , or otherwise defectiue , may vse other mens prayers , and parcels of many prayers , into which his vnderstanding and affection being implyed , they become his owne . For hee doth ioyne with holy men in their prayers , as the people ioyne with the preacher in his prayers , if he vse discretion in the vse of their prayers . For one set prayer cannot agree to all times and circumstances , vnlesse it be more generall , as the Lords prayer is most generall , and may therefore be said at all times . Verse 4. When thou vowest a vow vnto God deferre not to pay it : for hee hath no pleasure in fooles : pay that which thou hast vowed . THe second particular is a vowe . When thou vowest a vow vnto God , deferre not to pay it . That is , when according to the Law thou hast vndertaken to exhibite an euident testimony of honour to the Lord by a vowe , thereby exciting and stirring vp thy selfe to giue vnto the Lord that which is his owne and due vnto him , euen thy selfe , the resignation , and consectation of thy selfe , or any thing into his hands , to be to his honour in thankefull obedience after a more speciall manner ; deferre not to pay it , doe not mocke God , trifle not with him , make no dissembling shew of speciall seruice , and thankefulnesse to him , when thou art loath to performe it , as though thou wert willing to bind thy selfe to God , but yet loath to abridge thy selfe of liberty : This is like the hypocrisie of Ananias and Saphira , Act. 5. For he hath no pleasure in fooles . An argument inforcing the admonition . They that doe so are not accepted of God , because they are fooles , that is , they are sinfull and wicked , their rashnesse sheweth their irreuerence , their slacknesse in paying , sheweth their dead heart and coldnesse of affection , and their not paying , manifesteth their deepe hypocrisie and contempt of him . The man of honour , and the aged are offended , if a man in such sort trifle with them , much more is God displeased , when he is so lightly regarded , and mocked . Therefore the Lord commanded in the Law , Deut. 23. 21. When thou shalt vow a vow vnto the Lord thy God , thou shalt not slacke to pay it : for the Lord thy God will surely require it of thee ; and it would be sinne in thee . Pay that thou hast vowed . A conclusion of the reason . If thou slackest to pay thy vow , it shall be sinne in thee : Therefore pay it . Verse 5. Better it is that thou shouldest not vow , then that thou shouldest vow and not pay . AN amplification of the conclusion , by a comparison . It is better not to vow , because that it is indifferent and free , for God hath not commanded it , but promised to accept that incitation of thy selfe to speciall seruice and duties . Therefore if thou forbeare to vow , it shall be no sinne in thee ; Deut. 23. 22. it is better I say , then that thou shouldest vow and not pay , because that is sinne . For God is mocke● , seeing that whom with thy lippes thou hast honoured , thou hast by deede dishonoured , shewing thereby thy want of feare , reuerence , and loue to him , as followeth in the next verse . Verse 6. Suffer not thy mouth to cause thy flesh to sinne , neither say thou before the Angel , that it was an errour : wherefore should God be angry at thy voyce , and destroy the worke of thine hands ? A Reason of the comparison , why it is better not to vow , then to vow and not to pay : because it is sinne . For though thy vow be in thy free choyce , yet when it is once made , God hath commanded the performance . Deut. 23. 23. That which is gone out of thy lippes , thou shalt keepe , and performe ; euen a free-will offering , according as thou hast vowed to the Lord thy God , which thou hast promised with thy mouth . Therefore Dauid saith , Psal . 66. 13. 14. I will pay thee my vowes , which my lippes haue vttered , and my mouth hath spoken , when I was in trouble . This he propoundeth by way of dehortation . Suffer not thy mouth to cause thy flesh to sinne . That is , neither conceiue in minde , nor promise with thy mouth , that which thou canst nor , nor oughtest to performe , for that is but to binde thy selfe to sinne , which easily thou mightest haue auoyded ▪ yea , to call and seeke for occasions of sinne , in that thou takest vp that for an occasion , which God hath left free , and easie for thee to forbeare . Neither say thou before the Angell that it was an errour . A preuention of an obiection , thus . Although I haue rashly vowed that which now I cannot performe , and through ignorance haue vowed that , which afterwards I find to be vnlawfull , yet my intent was good : Therefore if I confesse mine errour before the Lords messenger , Mal. 2. 7. and seeke to be absolued from my vow according to the Law ; Leuit. 5. 4 , 5. &c. I trust God will be reconciled to me . Answer . When we are about to doe for our selues , I meane , to please God according to our owne ignorance and lust , then we terme it a good intent ; but when the deede is naught through want of knowledge of Gods will , and hearty submission to his will , the intent is as bad . A foole will not want excuses for his follie , and this good meaning , or well meaning , is one of the common deceits of a carnall heart , being like him that wisheth well to his friend , but neuer doth him good , but rather euill alwayes in the end , when he is throughly tryed . He that inconsiderately and vnlawfully voweth , vnder colour of good , and good intents , prouoketh God to anger , and shall not goe vnpunished , notwithstanding his outward absolution . For vnlesse we dread his Maiesty , and seeke to know his will , that wee sinne not against him , he will not accept our offerings . Leuit . 5. 6. 10. Our prayers shall be turned into sinne . For this is nothing indeed ; but to make the Ordinance of God , an occasion to sinne against God. If we sinne vnwillingly , and of infirmity , we haue Iesus Christ the righteous , a propitiation for our sinnes ; but if for that cause we be carelesse , and presumptuous , we mocke God , and deceiue our selues , and there is no truth in vs. For Christ came to redeeme vs from sinne , to bind vs vnto God , and not to giue liberty to sinne , to make lesse conscience thereof , but rather more , according to the abundance of mercy . Wherefore should hee be angry at thy voyce , and destroy the worke of thine hands ? Wherefore shouldst thou prouoke God to anger by words , and such words as are in thine owne power ? For God hath not commanded thee to promise this or that to him : So that in not promising , thou hast not sinned . Why then shouldest thou bring sinne vpon thy soule , by promising that which thou oughttest not , or canst not performe ? Surely , when thus for want of feare of God , thou dishonourest him , hee will honour himselfe in thy lust iudgement , that others may dread his name . Verse 7. For in the multitude of dreames , and many words , there are also diuers vanities : but feare thou God. A Reason of the dehortation , or admonition . For in many words , that is to say , in rash and inconsiderate promises , and excuses accordingly , there are diuers follies . For God is offended , the Messenger of the Lord is grieued at thy follies , men are scandalized , and thou art punished . This he illustrateth by a comparison of dreames , which neither are true , but the confused & disordered fancies of one that slumbereth , nor arising from the principles of rest , by iudicious discourse , but caused by distempered humours , neither to any end , but to disquiet him that would take his rest . Such like are foolish prayers and foolish vowes . But feare thou God. An exhortatory conclusion of all , setting downe the true ground of prayer and vowes , which maketh them acceptable to God. But feare God. The feare of God is the beginning of wisdome , Psal . 19. 9. The feare of God is cleane , a good vnderstanding haue they that doe thereafter . If thou fearest God , thou wilt wisely promise , and diligently performe . Feare being grounded on wisedome , is here opposed to rash promising , and flack performance , the effects of folly , which testifie the want of feare & prophanes , whereof this word ( but ) is a signe . Verse 8. If thou seest oppression of the poore , and violent peruerting of iustice and iudgement in a Prouince , maruell not at the matter : for he that is higher then the highest regardeth ; and there be higher then they . THese words are a confirmation of his former documents , or diuine lessons of sacrificing , prayer , vowes , figured by a prolepsis , gathered from his former discourse of vanities , increased by oppressions , Chap. 3. 16. 17. Cap. 41. 2. 3. Obiect . It is in vaine for a man to bind himselfe too strictly to religion , and religious exercises , otherwise then for politicke respects seeing that there is no prouidence of God , nor diuine administration os the World , as euidently appeareth by the oppressions of the poore , and the violent peruerting of iudgement and iustice . For it is a maruell indeed , and a thing euen contrary to reason , that there should be not onely a generall , but also a speciall prouidence and gouernment in iudgement , and iustice , and mercy , Ier. 9. 24. and yet to see such oppressions & wrongs goe vnpunished & vnreformed , & the poore & godly without deliuerer , without comforter . Ans . This argument seemeth good indeede to carnall reason , which iudgeth according to outward appearance , not according to the secret and good wisedome of God , who intendeth the glory of himselfe in all things . For so the foolish say , Mal. 3. 14. it is in vaine to serue God , what profit haue wee by obedience and humiliation of our selues in mourning and fasting ? And the wicked say , Psal . 10. 11. God hath forgotten , he hideth away his face , he will neuer see it . So Psal . 73. 11. How doth God know ? Is there knowledge in the most high ? Dauid was also tempted to this folly , Verse 2. My feete were almost gone , my steps had wel-nigh slipt . For when I saw the wicked in prosperity , Verse 4. 5. 6. I said , I haue cleansed my heart in vaine , and to no purpose washed my hands in innocency , Verse 13. Seeing that I am contrarily plagued , and chastened continually , Verse 14. But Solomon here resolueth this doubt . If thou seest such disorder in a Prouince , maruell not that it should be so , for God that is most high in power and dignity , King of Kings , and Lord of Lords , and Iudge of Iudges , knoweth and regardeth , yea , ordereth all these disordered things according to his wisedome for his glory , the punishment of the wicked , and good of his seruants . And as these earthly Princes and Gouernours , are set in high place , and are therefore called gods , because they are Gods Vicegerents ; so hath God other Ministers , an innumerable company of Angels , higher and greater then they , by whom he executeth iudgement on tyrants , and cruell oppressours in his time , as Chap. 3 17. They shall be punished , and the godly and poore , oppressed , shall be deliuered , Psal . 12 5. For the oppression of the poore , for the sighing of the needy , now will I arise , saith the Lord , I will set him in safety from him that would insnare him . Verse 9. Moreouer , the profit of the earth is for all : the King himselfe is serued by the field . A Regression to his former discourse of vanities in worldly things . This is the fourth example of vanities , obserued in outward things , to wit , of earthly possessions , pertaining to the manifold vses of this present life in ciuill state , which men get without oppression and wrong , by lawfull courses , whereby notwithstanding vanity is increased . And he maketh his repassage to the demonstration of these vanities , by a comparison of worldly goods among themselues . Moreouer , that is to say , now ( after this digression to vanities in spirituall things ) to returne againe to these earthly things , wherein men bestow so much study and trauell , amongst all their manifold studies and practises to satisfie their hearts desires , there is nothing more needfull and profitable then tillage . For the earth is for * all . The earth is the wombe whereof all are formed , and the breasts or dugges whereof all are fed and preserued . The fulnesse of the earth are the creatures thereof , and the fulnesse of the creatures , the fruits and vertues that are in them , to sustaine and maintaine this mortall life . The reuenewes of the earth therefore are most necessary and excellent , amplified by an argument of the Greater . If any could liue without the profit of the earth , then might the king ; but whatsoeuer his other prerogatiues and excellencies are , yet can he not liue without the benefit of the field , Melek l●sadeh negnebad , i. the king is seruant to the field , to haue care of tillage and earthly fruites , that himselfe may be serued therewith . Verse 10. He that loueth siluer , shall not be satisfied with siluer ; nor he that loueth abundance , with increase : this is also vanitie . AN argument to confirme the vanities of this studie , exercise , and course of life also , illustrated by a comparison of the like . Euen as he that loueth siluer cannot be satisfied therewith , but this thirst increaseth with his store , as the Poet saith , Crescit amor nummi , quantum ipsa pecunia crescit , that is , as the heape is greater , so the appetite is sharper , All the benefit that he receiueth by his money , is the sight of it , and the sight breeds longing , and that breedeth discontent with that which is present ; as this man I say , is not satisfied , so neither can he that loueth abundance be satisfied with increase . He that loueth full fraughtage of grounds , corne , cattle . &c. receiueth no contentation by those which he hath , but hee still desireth more , neither doe the fruits redound to him in such measure , as he still desireth . And if there be no difference betweene the greedy Farmer or Purchaser , and the biting Vsurer , the one receiuing no more contentation by his grounds and stocke , then the other doth by his siluer , then is the state of them both miserable , and vaine and full of vexation . Note , he saith not , He that hath money , or he that hath abundance is not satisfied , but he that loueth them . For a man may haue these , and yet loue God onely , which the other do not . But Solomon speakes here of worldly things , which are the desire , loue , delight of worldly men , whereby and wherein they seeke for an earthly felicitie in the pleasant paradise of their possessions , but finde naught . Verse 11. When goods increase , they are increased that eate them : and what good is there to the owners thereof , sauing the beholding of them with their eyes ? A Confirmation of this insatietie , and consequently vnprofitablenesse by a cause thereof . When goods increase , they are increased that eate them . As a man desires to haue aboundance of corne , cattle , wine , oyle , &c. So must he haue also a multitude of seruants and hirelings , his family must be inlarged with his reuenewes , who worke the same out of the earth for him . And what good is there , &c. That is to say , no good at all , figured by a communication . They worke for him indeed , but the benefit redoundeth to them , for as they get it , so theyeate it , and weare it , sharing him out a part thereof amongst them , sometimes the best , sometimes the worst , sometimes the greatest , sometimes the least , and that for ouerseeing them ; and yet his ouersight is such sometimes , as that his alowance is made him accordingly . This is the good that hee reapeth by the profits of the field , euen to behold the sharing of them out into parts , to looke vpon his owne part , and to eate as the rest doe , for he can make no more of it , but meat , drinke and apparell , and so much doe they make of theirs , with as full contentment and more . For they lay all the burden of cares , and all other troubles vpon his fairer portion , to reduce it to an equal●tie with theirs . Verse 12. The sleepe of a labouring man is sweet , whether hee eate little or much : but the abundance of the rich will not suffer him to sleepe . AN amplification of the vnprofitablenesse of plenty of earthly fruits by a comparison . A man in the ample possession of these is in worse case then the poore man that wanteth this aboundance : Because that the sleepe of a laboring man is sweet , whether he eate little or much . The laboring man is tyed to a competency or meane , therefore on the one side hee is free from the euill superfluities of intemperance and riot , to which filth is subiect , yea , to which out lustfull nature doth captiuate vs in the possession thereof , but the other is restrained , for his fire wanteth fuell to flame forth with the other , and is kept in a temper . Againe on the other side , he is free from consuming cares , which weary the braine , and disquiet the heart of the other ; So that his bodily paines are recompensed with pleasant sleepe , whether he eate much or little , whereas the restlesse spirit of the other rideth his body day and night : For his abundance will not suffer him to sleepe . His abundance is a great heauy lumpe , like the stone of Sisiphus , which is rowled vp and downe continually with a doubtfull , fearefull , carefull heart ; or else the contrary temptations thereof doe so ouer-power him , that he hath no more command of himselfe then the fed horse . So that his condition is miserable , and causeth the poore man to blesse himselfe in his mediocritie , yea , to preferre his pouerty before the others wealth . This is a great euill , but there is yet a sorer then this . Verse 13. There is a sore euill which I haue seene vnder the Sun ; namely , riches kept for the owners thereof , to their hurt . AN amplification of the vnprofitablenesse of wordly goods by their euent . It is first propounded generally , There is an euill . Secondly , confirmed by the testimony of his speciall obseruation : Which I haue seene vnder the Sunne . Thirdly , explicated more specially . Riches kept for the owners , to their hurt . In these three last verses before , the vnprofitablenesse of riches , is figured by a gradation , thus . A man hath not onely no good by them ▪ saue to looke on them , verse 11. but also they depriue him of his necessary and naturall rest by night , verse 12. Neither doe they onely so , but ( positiuely ) they bring him to ruine oft-times , verse 13. The former words include a comparison of euils among themselues , to illustrate this euill of riches ; as if he should say : There be many infirmities and euils incident to man , and to his outward state , to increase vanity , anger , sorrow , griefe , &c. Yet is this a sore euill , cholah , or euill disease , euen a sickenesse to death , that a man should spend all his dayes in trauell , depriuing his body and minde of recreations , and such comforts as the vse of riches bring , that in his latter dayes his ioy may be full , and perfect , without any mixture of care , or feare of want , either for himselfe or for his children ; but then it should fall out quite contrary to his expectation ; namely , that those things which were gathered , kept and preserued for his good , should be to his destruction in their euent . This was the euent of Hamans aspiring to promotion and honour , wealth , friends &c. Hee little thought that all his plots for honour and wealth should haue beene a rope and a gallowes to hang him on , whereas many others had been hanged with lesse cost and labour . But the more cost the greater infamy , the higher rise the greater fall . The builders of the tower of Babel intended to make themselues famous in the earth , but the euent was their labor for their trauell , and the iudgement of God vpon their pride . It became a bable good for naught , but to proclaime their folly to all ages of the world . The deuill and the Pharises thought that all was firme and sure to them and theirs , when they had crucified Christ , and in his ignominious death had exposed his name , doctrine , and all that beleeued in him , to shame and perpetuall contempt . But the euent was the downe-fall of Satans kingdome , and the shame and confusion of them and their children , as it is in the parable of the vineyard . They that beleeue in him shall neuer be confounded , nor ashamed . Much a doe a long time also , hath there been about the building and establishing of the Romish Synagogue , and deifying the great Gull , but confusion and shame shall be the euent . The rich man. Luk. 12. prouided and laid vp great store of wealth , for his case and ioy in his old age , but when he begins to say , Now soule cast off all care , take thine ease , eate , drinke , and be merry , the euent was quite contrary , for his goods pressed downe his soule to hell . Finally , to how many and most lamentable miseries may a man and his family be exposed by reason of his abundance , wherein soeuer it consisteth , all ages affoord innumerable examples . Neither doe these euils befall the wicked onely , the euent of whose vnlawfull-gotten-goods , Solomon here alonely aimeth not at , but euen the good also , as the example of Naboth , and of innumerable in our experience may testifie . Sinne is the cause or ground of all euils . Pride was the cause of Hamans fall , and sinne was the ground of Iobs misery , and Naboths death . To conclude , this is a vanity and a grieuous euill belonging to worldly goods , whosoeuer getteth them , or keepeth them ; namely , oft-times to occasion his ruine . This generalitie doth Solomon principally intend . Verse 14. But these riches perish by euill trauell , and he begetteth a sonne , and there is nothing in his hand . AN amplification of their vnprofitablenesse , by their instability and vncertainty . They are a slippery possession , like an Eele in a mans hand , or a bird that hath ill-will to tarry there , for as soone as the hand ●lacketh , she is flowne ; so riches take them the wings of an Eagle , and flie vp suddenly into heauen , they writhle out of the hand , and lush into the deepe , and that when a man seeth and looketh on . But these riches perish by an euill trauell . This word ( But ) seemeth to imply a prolepsis , thus : Wealth indeed sometimes doth occasion a mans ruine , as Abraham trauelling into Egypt , feared that the beauty of his wife should be an occasion of his destruction , Gen. 20. 11. So Iacob feared that his posterity should occasion euill to him from Laban , and his sonnes , but that is seldome . Ans . Be it so that a man perish not by those riches , yet these euen these riches hagnasher ha●ica , that a man hath so laboriously gotten , and carefully kept , and still diligently increaseth , shal perish in his hands , ( as though they must either kill , or be killed ) and that either by casualties , to which they lye open , as well as himselfe doth ; or else by his owne folly , and improuidence . For there is a way , which a man in wisedome taketh , whereby all things succeed according to his minde . Againe , there is a way which a man taketh for the best , and likeliest , but it is filled with crosse and losse , euery one falling in the necke of other , both causally , and occasionally , which thing oft times bringeth a sudden dissolution of the greatest , and most setled estate . For in this case a man is in a maze , and knoweth not which way to turne him . For if he take this way , a Lyon shall teare him ; if he leape ouer the hedge , a Serpent shall bite him ; if he turne another way , hee shall fall among theeues . Whether he trauaile or trafficke by Sea or Land , it is an euill trauaile . What can a man doe when the Army of God encountereth him , or with-draw , as I may say , their fortunate aspect from him ? when nothing thriueth with him , but is like the panting Bird , or writhling Eele in his hand ? And he begetteth a sonne , and there is nothing found in his hand . An amplification of his calamity , by the extent , which is the pouerty of his posterity also . It is not onely a griefe to him , to be depriued of his goods for himselfe , but that his children also , for whom he so carefully trauelled , and are as deare vnto him , as vnto himselfe , should be left destitute , and helpelesse . And withall , the griefe of their Fathers fall extendeth to them , to adde affliction to the sorrowfull , besides the hopes of their possibilitie , which are now become frustrate : To be depriued of that which a man was borne to , as we say , is a perpetuall sorrow , and causeth many a deepe sigh . Verse 15. As he came forth of his mothers wombe , naked shall he returne , to goe as he came , and shall take nothing of his labour , which he may carry away in his hand . AN amplification of the vnprofitablenesse of riches , by their common adiunct . They are bodily , temporary , momentany . Man is euerlasting in his better part , whereof he is denominated a man. But riches serue onely for the time of this our life . There is no strength in them to free a man from death , but they leaue him in the iawes of death . They serue onely for his expence by the way , till he come to the place of his accompt , and his iudgement vpon his accompt . Riches are like an Harlot , which hauing intangled a man with the loue of her , maketh a shew as though shee would not depatt from him ; but when he is arrested by the Sergeant for debt , shee vtterly forsaketh him , and followeth other customers , whom shee mocketh in like sort . The rich man can carry away nothing in his hand of all his labour , to affoord any helpe , or comfort to him after death . Diues , Luke 16. doth witnesse this , who of all his earthly abundance , could not enioy so much as a droppe of water to coole his tongue . The rich mans departure out of the World , is illustrated by a comparison of his comming into the World. As he came naked , so shall he returne . It will be said ; That is the common condition of euery man , and no more griefe to the rich then to the poore . Ans . It is indeed the common condition of all men , but yet a misery peculiar to the rich : For he hath onely laboured for riches , he hath put his confidence in his riches , his ioy , delight , comfort , was all in his riches ; he knew none other God , but his Idoll . Now as it is the torment of hell , to be quite separated from the presence and protection of God , from the company of his Angels and Saints : so is it the greatest misery of the rich man , to be separated from the presence and protection of Mammon : When he and his Idoll are parted , then he falleth into desperation . This we see verified by the practise of those , who being yet aliue , and likely to liue long , make away themselues , yea , oft times for a small losse , but their feare is great : for they haue now none other God to trust on , or to fl●e vnto for succour . Therefore how much soeuer a man is addicted to any other sinne , how great soeuer his desire , his loue , delight be in any vice , yet for this onely is he termed an Idolater . And this is the cause , why the Scriptures impute this common condition of man with all creatures , to the rich , for a speciall miserie , Psal . 49. 17. And as a mans desire , ioy , loue , and confidence in his goods is the greater , so much greater is his miserie : Otherwise , he that trusteth in the liuing God , who hath life in himselfe , and by himselfe , and giueth life to all , is poore in his abundance , Math. 5. 3. and rich in his pouerty . For in vsing of this World , he vseth it not , for his heart is in heauen , because his treasure is there . But hee that hath his treasure here , liueth in feare , and dyeth in despaire . O death how bitter is the remembrance of thee to a man that liueth at rest in his possessions , vnto the man that hath nothing ( in outward appearance at least ) to vexe him , and that hath prosperity in all things , ( for a little while , as Craesus had ) yea , vnto him that is yet able to eate meate , that is young , lusty , and strong ? &c. Ecclus 41. 1. Verse 16. And this also is a sore euill , that in all points as he came , so shall he goe : and what profit hath he that hath laboured for the winde ? AN amplification of the vnprofitablenesse of riches lost , by a comparison of the common condition of man leauing his riches . For a man by death to leaue all behinde him , is a misery . But it is a greater misery for riches to leaue a man before death . Commonly riches accompany the rich to the graue , and there giue him his farewell , which indeed is a misery to goe as he came : but this man hauing gotten them with excessiue toyle , is depriued of them before his death , so that in all points he goeth as he came . This is a double misery . Diues his misery was great in that hee must part from his wealth , yet he was honoured with a pompous funerall ; but Iobs was greater , that being bestripped of all , hee should die before his death , and be buried before his graue was open , as yet hee knew nothing to the contrary . For first his whole state was dissolued , all his ornaments , all his necessaries vtterly dispersed , dead in his estate , dead in his children , the World was a dead thing to him , and hee a dead thing to the World , as the Prouerbe is , Who is so woe begoue , as first a man since none . Againe , he was buried in the graue of sorrow , and couered with the moulde of obliuion , and contempt . Therefore said Dauid in his deiection also , I am a worme , and no man , I am as a dead man out of minde ; and Elias , 1 Kings 19. 4. I am not better then my Fathers were . This then is also a sore euill . These words are an illustration of this misery , by a comparison with the former verse 13. from the Equals , in this word ( also ) . As it is a grieuous euill for a man to perish by occasion of his riches ; so is it also as grieuous an euill , that his riches should perish from him . For his life standeth in his riches . And as Dauid in his mourning for Absolon , wished that he had died for him , 2 Sam. 18. 33. So the rich man in his mourning for the losse of his goods , wisheth himselfe dead , or that he had beene dead , when by such or such a folly he incurred such an incurable damage . How many a man hazardeth , yea , looseth his life to saue his goods ? This deuoted seruitor will also die for the honour of his god Mammon . He is a Martyr also . What profit hath hee that hath laboured for the winde ? A conclusion amplified by a comparison , to illustrate the vnprofitablenesse and vanity of vncertaine and perishing riches . Euen as hee that laboureth for the winde , wearyeth himselfe , but getteth naught ▪ so this man gathering goods , enioyeth naught . The wind-gatherer feeleth the winde , but graspeth naught ; so this man imbraceth sweetly his goods , but holdeth naught . Verse 17. All his dayes also he eateth in darkenesse , and he hath much sorrow , and wrath in his sicknesse . AN hypotyposis , or liuely description of his misery , that is despoyled of his possessions , which I called before the death and buriall of a man , in respect of his worldly estate . All his dayes he eateth [ a synecdoche of the speciall ) in darkenesse ( a metaphor ) . As prosperity is compared to the shining of the Sunne , and brightnesse of the Moone , Iob 31. 26. so is aduersity to obscurity and darknesse ; Esai 58. 10. The earth into the which the euill spirits were cast downe , is a death , and an hell to them in comparison of the glory of heauen ; and this earth is proportionably an heauen to the damned . So in some proportion pouerty and want is a graue , a death , an hell to the wicked rich , in comparison of the splendour and glory of his wealthy state , from which he is fallen . When Diues would haue beene glad of one drop of water , how glorious and beautifull was the reuiew of his earthly state ? yea , the thought that for a man to behold the light of the Sun , to haue his abiding among the creatures of God , to liue among men , and to be in the Church of God , though otherwise he licked the dust with the Serpent , and drunke water , and were filled with all the temporall afflictions of this life , was an heauen . Now as this vale of misery was to Diues in torments an heauen without misery : so are vaine riches a paradise of pleasure to the godlesse rich , being now in pouerty . He counteth the rich happy , and himselfe when hee was rich ; but now he is in despaire , and hateth himselfe , hee hath no comfort in himselfe . For then he loued himselfe for his goods sake , but they being lost , he is perished . Hee wandereth in solitarinesse , like to an ignis fatuus , vndone , deboshed , he auoydeth mans company , he delighteth in nothing , all things are turned into bitternesse , hee is a Pellican in the Wildernesse , an Owle in the Desert . He hath much sorrow sicklinesse , and anger . An amplification of the former generall speech , by the specials . Sorrow , in Hebrew Cagnas , signifieth indignation , wrathfulnesse , fretting , grudging , repining , making euery thing a prouocation of griefe , as Prou. 21. 19. It is better to dwell in the wildernesse , then with a woman of contentions , and indignation , vacagnas , sicklinesse , and anger . In the Hebrew , and sicklinesse , or languor , and fury . Indignation , mourning , fretting , causeth sicklinesse , consuming , and languishing , it dryeth , and maketh bitter the humours , which againe causeth furiousnesse . The Hebrew word Ketzeph , properly signifieth such anger as causeth foaming , and froathing , as the tumultuous waters tossed with the winde . As if he should say , He is full of madnesse , or beastly fury . For such men commonly are angry against God , to which Sathan would haue tempted Iob. They curse the Diuell and all ill lucke , they storme against the creatures themselues , and enuie other men . Neither doth he speake of those men onely that are thus impatient in losses , but of all men , which bewray such infirmities in like case , though not in such measure and desperation , as the wicked doe , which once hauing riches , trusted not in God , but in riches . Verse 18. Behold that which I haue seene : it is good and comely , for one to eate and to drinke , and to enioy the good of all his labour that he taketh vnder the Sunne , all the dayes of his life which God giueth him : for it is his portion . A Proposition of Solomons iudgement ( vpon consideration of these vanities ) of the true and right vse of all worldly things , confirmed by the testimony of his owne obseruation , and experience ▪ Behold , that which I haue seene . Behold , a preface to stirre vp attention , consideration , and remembrance of his instruction . That which I haue seene ; The testimony . It is agood , which is comely , for one to eate ▪ to drink &c. the proposition . This is the onely good that is to be found in them , bodily sustenance , and personall maintenance . This Good is amplified by the adiunct , comelinesse . This ioyfull , and comfortable vse of honest labour is agreeable to the nature of man , who differeth from a beast : And carnall reason teacheth , that all things are made for man , that man might reioyce with man in the comfortable vse thereof . Againe , it is agreeable to the person of man , who is the image of God , indued with a reasonable soule , which is not made for his body , as the Epicure dreameth , nor the body for goods as the niggard slumbereth , but contrarily , Matth. 6. 31. Take no thought for meate , drinke , cloathing : For the body is not for raiment , nor the life for meate , but contrarily , Verse 25. Clothing is for the body , meate is for the life , and the life is for the kingdome of God , verse 33. Seeing that these things are for the reparation , sustenance , and maintenance of mans body , which is the house and vessell of the soule , it is a comely thing that this vessell or house be accordingly maintained . For ▪ that is the onely end and vse thereof . As man is the most excellent creature and image of God , so let him not make himselfe a beast , and seruant to the creatures ; but maintaine the dignity of his person . But yet let him not turne his person into an Idoll , as it is now common . For that is his portion . A confirmation by a reason drawne from the end , and vse of earthly things . They are giuen him of God , for that purpose , euen to conuert them to that vse onely , for no other good is in them , no further matter can be wrought , or attained to by them . Therefore herein let him rest himselfe contented , and to this end limit his desires , and indeauours . Verse 19. Euery man also , to whom God hath giuen riches , and wealth , and hath giuen him power to eate thereof , and to take his portion , and to reioyce in his labour ; this is the gift of God. AN amplification of the proposition , by the efficient cause , in the last words : This is the gift of God. For a man to labour moderately for riches , and by Gods blessing of his labour to attaine to riches & wealth ; and also to haue power to vse the same for the comfort of his body , in eating , drinking , apparell , building ; for the comfort also & education of his children and family , accordingly as God hath bestowed on him , and to reioyce herein also , without greedy desire of more , or faithlesse feare of losing that which is present ; All this is the gift of God. For vnlesse God that giueth power to get wealth , giue also grace to vse wealth aright , hee shall liue beside his wealth , yea liue in pouerty , and die in misery . Verse 20. For he shall not much remember the dayes ●f his life : because God answereth him in the ioy of his heart . AN amplification of the proposition by the effect , namely , of the right vse of riches . He shall * not much remember &c. that is , neither shall the time past be grieuous vnto him through the conscience of his couetous getting , & omission of euery good duty ; or through the feeling of paines , aches , diseases gotten in times past , with lifts , burdens , fasting , watching ▪ &c. Neither shall the time present , nor the time to come be grieuous through feare of want or losse , or through doubting of Gods prouidence for him and his posterity , or through feare of death it selfe , sommoning him to his reckoning . And why ? Because God answereth him in the ioy of his heart . A confirmation by the cause . As God hath giuen him power to gather riches and wealth , so he is answerable to his honest and conscionable labours and trauaile , with another power , gift , or grace ; namely , ioy of heart ▪ comfort , and hearty ioy in the vse thereof , to his owne good , his neighbours good , and Gods glory . CHAPTER VI. Verse 1. There is an euill which I haue seene vnder the Sunne , and it is common among men . AN illustration of the comfortable vse of riches , which is the gift of God , by the contrary vnprofitablenesse , vanity , or abuse therof , in those that want this grace ; or rather by the abusing of themselues , their soules and bodies , in withholding the vse thereof from both . Which thing is a plague and curse of God vpon sinners , that seeke not his kingdome , and the righteousnesse thereof , but trusting in themselues and their goods , ayme at a full and firme estate , voyde of care and feare , or else of plaine and excessiue pride hoard vp their riches for the aduancement of their posterity : Of which purpose also God defeateth them , by translating their goods to strangers . And this is a great calamity and woefull misery . This hee toucheth to the end of verse 6. This first verse containeth the generall proposition of this vnprofitablenesse , and vanity of riches , which increaseth the misery of man that seeketh for a felicitie in them , not in God. There is an euill which I haue seene vnder the Sunne , and it is common among men . This vnprofitable vanity i● declared in this verse . 1. By the Generall , an euill . 2. Confirmed by testimony , Which I haue seene vnder the Sunne . 3. Amplified by the adiunct , and it is common among men . This knowne euill , whereof there is great complaint euery where , is common among men , and peculiar or proper to men : For beasts are not subiect to this euill disease , but men onely , who in this respect among other , are worse and more miserable then beasts . And it is indeed our peculiar plague of God vpon the distrustfull , faithlesse , vncharitable niggard ; who as he neither loueth God , nor his neighbour , so neither doth he loue himselfe , by the iust iudgement of God. Verse 2. A man to whom God hath giuen riches , wealth , and honour , so that he wanteth nothing for his soule of all that he desireth , yet God giueth him not power to eate thereof , but a stranger eateth it : This is vanity , and it is an euill disease . A Particular explication of the proposition in these two next verses , wherein this vanity or euill plague , is set forth to the view of the eyes , by an hypotiposis or liuely description . There is a man , that as hee hath thirsted after worldly goods , as the Israelites hungred for flesh , so God hath giuen him his hearts desire : He hath riches , hee hath wealth , and the abundance of all things seruiceable for the welfare of mans life ; he hath honour , or the place , and title of dignitie to which he hath aspired , neither doth hee want any thing that his soule lusted after , but hath inioyed all the full measure and perfection thereof . Here is the outward appearance of happinesse : But God withholdeth his grace from him , that he cannot vse it to his comfort . He is like an asse loaded with gold , and victuals , but eateth thistles , and in the end a stranger that neuer sweat for it , one vnknowne to him , yea , it may be one that was his enemy shall haue the vse thereof . So that it plainely appeareth at the last to all men , that this happy man was the drudge , the Purueyor , the Porter , the asse of other mens burdens . Here is the vnprofitablenesse and vanity of his labour . And this is an euill disease , or grieuous sickenesse . This euill disease than consisteth , 1. In the accomplishment of his desires , He hath riches , wealth , honour , amplified by a commoration , he wanteth nothing . 2. In the priuation or want of grace to vse them : Yet God giueth him not power to eate thereof : Eating , is put for all comfortable vses , by a Synecdoche of the speciall , 3. In the euent of all his possessions , the translation thereof to strangers ; But a stranger eateth it . Verse 3. If a man beget an hundred children , and liue many yeares , so that the dayes of his yeares be many ; and his soule be not filled with good , and also that he haue no buriall , I say , that an vntimely birth is better then he . A Continuation of the description of the vanity of riches without vse , figured by a Gradation . If , or although ▪ a man hath not onely riches , wealth and honour , but hath euen an hundred children also , euen children ( esteemed the greatest blessing , as orbity and barrennesse was a reproch ) according to his desire , which he may send out like flocks , Iob 21. 11. and not onely so , but withall liue many yeeres , and yet his desires be not satisfied with riches , so that he cannot inioy the comfortable vse of these things that are present ; but euen his children are an occasion of greedy desire , care , sorrow , sparing , and pinching , &c. and not onely satisfied and comfortlesse in life , but also at his death hath no buriall , euen neither then hath any vse of his goods , children , kinsfolkes : for the honourable execution of his funerall , Ier. 22. 18. but is rather executed for some capitall crime committed , as many Emperours and Popes were , or murthered , Ier. 22. 19. or drowned , or maketh away himselfe , as Nero , and Achitophel , Saul and Iudas did , or dyeth farre from home , and suddenly , or that had beene hated , as Iason , 2 Maccab●us 5. 8. 10. of all men , and euen his children be weary of him , and ashamed of him , yea discredited by him in his latter dayes , when his vnderstanding and memory fayling , he hath no gouernment of his inordinate passions , but is wickedly humorous , wearisome , and odious , and therefore euen his friends glad of his death ; this is a vanity , a miserable calamity . This vanitie or euill disease , particularized in this verse , consisteth . 1. In hauing children at a mans desire . 2. In liuing long . 3. In being depriued of all ioy through faithlesse and greedy desire . 4. In an infamous , and dishonourable death . Lastly , he illustrateth this vaine condition of the rich , by a comparison of an abortiue child , to wit , one that is borne before his time , and dyeth in his birth : The vntimely birth is better then he . Verse 4. For he commeth in with vanity , and departeth in darkenesse , and his name shall be couered with darkenesse . A Confirmation of the comparison or preheminence of the vntimely-borne child aboue him . Ki bahebel ba , for he commeth in vanity , i. as nothing , being sencelesse of good and euill . So that his comming is as no comming at all . And as he commeth before his time and growth to ripenesse of birth , and so is no man ; so againe he departeth in darknes , he is priuately buried , either few or none knowing thereof , and his name is couered with darkenesse . For there is no speech , nor remembrance of him any more . Verse 5. Moreouer , he hath not seene the Sunne , nor knowne any thing . This hath more rest then the other . A Second priuiledge or preheminence of the abortiue aboue the vaine rich . Hee hath not seene the Sunne , &c. His birth was to him an end of all miseries to which the life of man is subiect . He neither felt in himselfe , nor saw the manifold corruptions and euils in the world , nor the cares and trauels of this painfull life . He is freed from bodily diseases and paines , from oppressions and enuy , from feares , and dangers , from griefe , anger and fury , with which the other was pressed and oppressed : Therefore he hath more rest then the other , who liued and dyed in vanity . The corne that is cropt vp as soone as it appeareth , or is bruised in pieces when it lyeth in sprout , is better then the old weed that is hated while it standeth , and in the end is cut downe for the fire . Verse 6. Yea , though he liue a thousa●d yeeres twice told , yet hath he seene no good . Doe not all goe to one place ? AN amplification of the former argument by a prolepsis . Notwithstanding , the eōmon afflictions of mortal life , yet it is a pleasant thing to behold the Sunne , to enioy the blessings of God bestowed on a man , and long life is a blessing desired of all . Therefore in that hee liued here many yeeres , his condition is much better then the abortiues , which was depriued of all . Ans . Although hee liued long , yea , a thousand yeeres , and a thousand to the end of that , yet is that no prerogatiue , but a multiplication of miseries , and vanities : For he hath seene no good . He hath spent his dayes in carefull trauell , in sorrow , griefe , anger , in much disquietnesse , feare , and trouble , he hath depriued himselfe of sociall recreations of the day , and the naturall rest of the night ▪ to accomplish his vaine hopes , he hath liued besides all his goods , he hath iaded his body , broken his braines , burthened his conscience , he is hated of God , loathed of men , the earth groneth vnder his burden , the World is weary of him , hee is quite stript of all goodnesse , and banished out of euery place in the hearts of men , as Iason , 2 Macc. 5. 8. He dyeth in ignominy , he is burled in forgetfulnesse , his name is rotten before his body , he hath neither done good , nor enioyed good , and how long soeuer he liued ; Doe not all goe to one place ? After that he hath had the experience of two thousand yeeres vanities , he must descend into the graue of the abortiue , and returne againe into dust with him . Now when they are both dust , whether dust is the better ? the former or later ? The dust of him that had the experience of common , and personall vanities , without number , many yeeres , and ended his dayes in shame and dishonour , or of him that neuer knew any thing ? Verse 7. All the labour of man is for his mouth , and yet the appetite is not filled . THe second part of the Chapter : which is , a conclusion of the weakenesse , and insufficiency of riches to satisfie the desire of man , to the end of the Chapter . Man consisteth of an immortall soule and corruptible body ; that is spirituall , this is earthly : yea , that is a spirit , and the body is but a vessell , or instrument vnited to it , without composition or mixture . This vessell is the sperme of the World , the dust of the earth , that is to say , an elementary matter or substance , consisting of a mixture of the elements , and therefore it is sustained and maintained by elementary foode ; So that the appetite , to wit , hunger , and thirst , is earthly also . Now what is the end of all the labour of man ? wherein doth he labour ? what is the obiect or subiect whereon he worketh ? Is it not all to satisfie the bodily appetite ? Whence proceedeth , and whether tendeth this appetite ? Nature it selfe declareth the matter . The appetite of the Tree is the more simple moisture , or rather iuyce of the earth , and it cannot , neither willeth to goe beyond his kinde : For the appetite is limited to the kinde , which onely desireth the perfection , and propagation thereof . And so of all creatures liuing and sensible , according to their kindes . But mans vessell being the most compound , not that it hath more elements then other creatures , but the most vniuersall nature , hath an vniuersall appetite : And the whole World , with all the creatures therein , serue onely for meate , drinke , and cloathing . The whole Armies of heauen and earth are onely for these three seruices of mans body , either immediately , or mediately ; that is to say , either foode , or else preparatory vessels , Ministers , Officers , or Trades ▪ men , subordinate one to another for man , who is the centre of them all ▪ Sheepe and Oxen eate the iuyce of the earth , not immediately , but by the preparatory vessell , the greene hearbe , by which it is transformed into foode agreeable to the nature of ●ea●ts and fowles . So man ea●eth grasse and fodder , prepared by the bodies of cattle , also flies and wormes , and vilest things , are by subordinate vessels from one to another , prepared to his mouth , and for his mouth . The most vniuersall instrument by whose foture the life of the World , and of all his furniture is maintained , is the light in the Sunne , which God therefore created before any other creature . Then the Starres , nextly the matter of the firmament , whereof the starres were formed : These are subordinate . So that the heauens are an vniuersall cause or vessell , by whose foture the elements are sustained . Againe , the elements are an vniuersall cause of sustenance of their creatures produced out of their wombes , and formed of them . Lastly , the mixt creatures are preparatory vessels one for another , till at length all come to the belly and backe of man , euen his body , the centre of them all : For all is meate , and meate includeth medicine also . Now euery man hath in him the nature of all men , so that all men are but as one man , this one man is the sperme or seede of the whole World , superiour and inferiour nature , as the kernell containes the tree with all his branches , leaues , colours , vermiculations , fruits , &c. & as the sperme of the liuing creature containeth the members , faculties , qualities , operations , &c. of the creature from whose body it is propagated , and is by the vniuersall fotures of the light , starres , firmament , elements , &c. produced into growth and perfection , which are but the vniuersall preparatory instruments , which this sperme vseth and applyeth for the building vp of it selfe with the next foode or matter , which is apt to be adapted , and incorporated into the nature of it selfe : This matter or foode it onely desireth . And so doth man also in his kinde . Of the animall and spirituall foode and appetite it is impertinent here to speake . Therefore all the labour of man is for his mouth . The heauens , the elements , the creatures , worke , and prepare for him , by their influences , inclinations , appetites , for to satisfie and fill his appetite . Their mouthes are made for his mouth , their skinnes for his clothing , and building also is but a cloathing or couering . All things are for the necessities and delights of the body . In this respect also is he the Image of God , in that all things are for him , and he is for himselfe , as concerning the creatures . For all are seruants to him , but he is seruant to none : If he be , that is his degenerating , his curse , his fall , his brutishnesse : for he that serueth any thing , body , or bodily things , is a beast in that respect . But who almost now a dayes maketh not an Idoll of his body ? therefore when we would be as gods , then are we euill beasts , filthy beasts . But bodily things are for the seruice of the body ; the body for the spirit , and that for the Lord. Otherwise , as Ieremy saith ; Euery man is a beast by his owne knowledge . And yet the appetite is not filled . Or as the Hebrew signifieth ; The soule is not filled . What the extent of mans appetite is , both personall , and bodily , may well appeare , by that which is already spoken , and also by the two examples following . The first is sufficiently testified by the example of Alexander the Great , who was not contented with the possession of the continent or Land , nor yet of the Sea , when he had heard Anaxagoras disputing of the plurality of Worlds ; and when he had conquered all , hee must needs be a god , pretending a title to heauen also . The appetite of man is not limitted to the materiall World , till he be transformed , or degenerated into the nature of a beast , which is when his light is fallen downe into the confused Chaos againe , the lees of his concupiscence , which is vtter darkenesse . The second is testified by the example of Heliogabalus , the monstrous glutton , who was serued at one supper with seauen thousand fishes , and fiue thousand fowles , and had sixe hundred bawdes and harlots following him in chariots , and gaue great rewards to him that could inuent any new pleasure . Who is not an Alexander , and an Heliogabalus , if God suffer him to range ? God hath alwayes permitted some to runne out into extremities of vice , as the Sodomites , that all men may see what horrible filth lyeth in the heart of euery man , which God restraineth for the preseruation of man-kinde for his Elect sake , otherwise the Diuell is come downe , and rideth vpon mans appetite . The appetite multiplyeth it selfe infinitely . For of all the millions of the liuing , among whom the World is diuided , euery one hath an appetite of all , which sheweth it selfe in the vehemency , and extreamity of mens striuings , and aspirings higher and higher , one roaring waue or billow beating forward another to ouerflow the banks , and to conuert all into sea , if God had not limited their line , within which euery man is bounded , when hee hath inhiated , striuen , and done what he can . His might shall neuer be to his moode . For God hath set hill against dale , and contrarily . But what the appetite of him that hath but one acre of ground to liue on , and but one wife , is in the nature and kinde thereof without outward restraint , or inward grace , and indeed both , plainely appeareth by these two examples , which may serue for all . Therefore all the labour of man is for his body and bodily state , but the appetite is not filled . Moreouer , if the bodily appetite should be satisfied with meate , drinke , apparrell , with the delights of the sonnes of men , and pleasures of the eyes ; and that the personall appetite were also satisfied with honor and Soueraignty , which happened neither to Alexander , nor to Heliogabalus , nor to any naturall man ; yet cannot the soule be satisfied with infinite worlds . For the food of the soule is not the world , but God in the world . The excellent beauty of Gods wisedome shining forth in all things , enamoureth the soule with the loue thereof . And the more that a man knoweth , the more he thirsteth and longeth for knowledge . But this appetite is not filled , for it worketh on an infinite obiect , which cannot be comprehended nor contained in the soule , at least , while it worketh by earthly organes . So that neither Alexander nor yet his Master Aristotle , nor Plato , Aristotles Master could be satissied herewith . Their appetites could not be stanched . Hee that goeth about it , maketh God an Idoll , because he limiteth the infinite . But if he be comprehended of any creature in heauen or earth , then is he limited . I conclude , though the appetite of the body should be filled , yet the appetite of man could neuer be filled . Then full contentment or felicity is not to be found in this world , nor by this world , and the appetite that will not be filled with a little , shall neuer be filled , howsoeuer men commonly deceiue themselues , thinking that if they had but this , or that , they would set vp their rest . Yea , euen as Diues would haue set vp his rest , if he had gotten but one drop of water to quench his feruent thirst . The truth is , the more fuell the fire hath , the more hot it burneth . But the spirit of Christ is the water that cooles this heate , and quencheth this thirst , his body and blood satisfieth this hunger . When the appetite , the attractiue , retentiue , digestiue powers worke on this foode , the other becommeth an excretion or expulsion . But againe , though we enioy Christ and the kingdome of glory by faith , yet so long as we are here in the flesh , wee haue not the full possession thereof , 1. Ioh. 3. 1. and therefore desire to be with him , 2 Cor. 5. 1. 2. To conclude ; Neither the appetite of the brutish man , nor of the animall or carnall man , nor of the spirituall man is here filled . And what shal fill the vegetable man , or locomotiue tree , which desireth not meat , drinke ▪ cloathing , women , children , buildings , &c. Eccle. 4. 8. And yet is there none end of his labour ? Men now a dayes grow as thinne as Oakes begin to grow , and all is filled with brutes and vnprofitable vegetables . Verse 8. For what hath the wise more then the foole ? What hath the poore , that knoweth to walke before the liuing ? A Confirmation of his former proposition concerning the insufficiency , and weakenesse of earthly things , to satisfie the appetite in their vse , figured by a prolepsis , and that by a Communication . What can the wise man doe more with these worldly things then the foole ? And what can the rich man in all his abundance doe more with it , then the poore doth without it ? The Hebrew is thus . What more excellent or better thing by them is to the wise man , then to the foole ? and what other thing is to the poore , then to him that knoweth to walke before the liuing ? Then to him that can put forth himselfe , put himselfe in prease , make a shew , or crackling noise , carry a good account for doing good vnto himselfe , Psal . 49. 18. This I thinke the Hebrew directly intendeth . Neither the wise man by , his wisedome , nor the rich man by his power , strength and skill to order them for the best , can doe more with them then bring their bodies to the ground in the full period of their times . But this the foole and the poore doe as well as they , andwhen they are all in the graue , what difference is there of their bones ? And if there were any , what is of their dust ? If the rich and the wise can do no more with them , then the poore and the foolish , then is there no strength in riches to full contentation , or felicity . Verse 9. Better is the sight of the eyes , then the wandring of the desire : This is also vanity and vexation of spirit . AN amplification of the former reason , further figured by another prolepsis , thus : Seeing that God hath giuen the earth and worldly goods to men for the sustenance and pleasures of the body , they are a blessing , and tokens of his loue , and the beholding of them with the eye , affordeth some contentment , and satisfieth the desire of the soule . And although perfect happinesse consisteth not therein , yet it is much better then a wandring desire , which longeth after many things , and wanteth necessaries , which the body naturally calleth for , and prouoketh a man to seeke for , though he would neuer so much inforce himselfe to restfull contentation . He that hath a good competency and sufficiencie , to cheere his body with comfortable things , and to liue in good account and credit among the better sort , is of a more stayed desire , and hath loy in himselfe aboue him that hath lesse , and is alwayes wishing , complaining , crauing , &c. Ans . Be it so , yet in these things that he possesseth , there is vanity and vexation of spirit . There is no soundnesse but rottennesse . Misery may be mitigated , but it can neuer be cured . Verse 10. That which hath beene , is named already , and it is knowne that it is man. neither may he contend with him that is mightier than hee . A Confirmation of his iudgement , or censure deliuered in his former briefe answere , This is also vanity , &c. by two arguments . The former whereof is drawne from the notation of mans name . That which hath beene ( whatsoeuer it is for outward respects ) is already named , and it is knowne that it is man. Nod●agn asher huae adam . The reason is thus framed . Prop. He that hath his name of the earth , is earthly , mortall , in bondage to corruption , miserable , vaine . Assump . But man hath his name of the earth , the matter whereof he was formed ; for Adam signifieth red earth , dust , or mire : Therefore Man is earthly , mortall , miserable , &c. Whether a man be wise , or foolish , rich , or poore , honorable or base , it mattereth not much . For it is enough to argue his vanitie , that he is Man , or Adam , of the earth , earthly , mire , dust , the most miserable of all creatures , subiect to infinite miseries , as hath beene already shewed . For the best good being corrupted becommeth the worst euill , from Lucifer to metals and stones . Neither may he contend with him that is mightier then he . Another argument drawne from the decree of God , who hath subdued him , and all things with him vnto vanitie , whereof he can by no meanes rid or free himselfe . For a man to contend with God , who is more mightie that is , but to encrease vanitie , euen to adde madnesse to folly . There are indeed that haue striuen . 2 Mac. 9. 8. to exalt themselues and to be happie men in their owne eyes , and opinions of all the people ( for the contrarie opinion of one man breaketh this enforced deceitfull complacence ) as * Craesus thinking not onely himselfe happie , but that all men also should count him blessed , asked Solon who was the happie man , to try what he would say ; but when Solon preferred Tellus the Athenian , a priuate man , and Cl●obis and Bitus also , he was offended . But Solon answered him that he might he called rich and mightie , but not blessed till he had made an happie end . This curbed the vaine conceit of his fained , inforced felicitie . For such like will needes draw the iudgements of all men after their owne , to deifie them , eyther by reward or reuenge , by fauour or displeasure , by countenancing or disgracing , &c. So Mordecaies dis-reuerence was the breaking of Hamans felicity , and Micahs prophecy of Ahabs . The Scriptures afford diuers examples hereof . But the greatest shame , contempt , & confusion abideth on them that haue thus contended with God , 2 Mac. 9. 12. Act. 12. 23. and they are left for memorable examples of vanity till the worlds end . And so shall the great whore , that pompous scarlet whore of Babilon be trodden vnder foot , as vnsauorie salt , and swept away as doung in the end . This is a principle vttered by him that cannot lie , He that exalteth himselfe , shall be brought lowe . But man in honour vnderstandeth not , he is like the beasts that perish . All is , and must be vaine . Well , whatsoeuer vanity and vile abhomination of euill is in one man , is in the nature of all , and that which breaketh out of the skinne of one , lieth in the bones of another , though it neuer finde passage forth in such measure , nor come to that height , as it hath sometimes done in others , to be an euident and visible document to all , of their vnknowne and vnfelt corruption . For God hath his hooke in their nostrils , and they are kept as wilde beasts in the grate , which being set at libertie soone shew whence they are bred . For all is but man. Nay , who almost forgets not himselfe to be but man ? and who is not a beautifull Idoll in his owne sight ? Who would not faine seeme to be a glorious man in the eyes of all , at least in the eyes of all of his owneranke , equals , and inferiours , and so on forward infinitely , as passage lies open , and obstacles are more and more remoued ? Euen a beggar is proud of a better ragge , and a childe is proud of a toye , thinking himselfe happie in comparison of other children , and would haue other children to praise , admire , blesse , and exalt him for his toye sake , and to deiect , and vilifie themselues in comparison of him , yea , he taketh occasion by his toye to shew forth not onely pride , but contempt , and crueltie . People in these dayes are huft-bubbles , tumorous excrescences . They striue much to make Idols of their bodies , they stretch out themselues beyond their measure , and racke others to make their bodies pompous spectacles , they couer , and colour till their whole substance be turned into rottennesse within the shel , and all is to make a goodly shew , to be glorified of others , as they glorifie themselues , and for that purpose glorifie others againe . But thou art still but man , when thou hast made of thy selfe what thou canst . And why art thou proud O earth and ashes ! Thou dost but contend with him that is mightier than thou . He will still be exalted , and thou shalt be a beast . Euery one now striueth to be a proud Iezabel , to be an Herod , a Nabuchadnezzar , to make a deceitfull shew , to affect the subtilties of Anti-christ , to bewitch others with their shewes , as Iezabel would haue bewitched Iehu . They are like the deuill to cast phantasmes before the eyes and mindes of men , ( heare this ye fine beastlie women ) yea , they conuert holy things to the seruice of their Idoll , and all too little . And why ? because man will needs inforce an happie state , at least in shew and account , vpon himselfe . But this is vanitie , and shall end in miserie . Bel , greedy Bel shall be stamped to powder , and Iezabel shall be dogs meat . And I pray God that our sinnes turne not our yealow starch into red . Verse 11. Seeing there be many things that encreaseth vanitie , what is man the better ? A Reason why man must not contend with God , but yeeld himselfe to the acknowledgement , and confession of vanitie ; to depend on the commandement and mercie of God. Seeing there be many things that increase vanitie , what is man the better ? The hebrew is , seeing that , when as because much is belonging to things , or is of things increasing , or , that doe increase vanitie , what is there more to man ? That is to say , seeing that the more things that a man hath and dealeth withall , the more that he intangles himselfe in , beateth his braines , and br●●keth his body about , the more vanities , and vexations he enwrappeth himselfe in , what is he better than he that sitteth still ? Nay , doth he not most often by his wit worke out his woe ? and by his strength procure his owne ruine ? Therefore let not a man in pride and presumption seeke to breake out from vnder the yoke of God. Rom. 8. 20. forgetting himselfe to be but man ; but rather humble himselfe to the right way , and meanes of freedome which God continually soundeth in his eares . If by mortification he hath entred in at the strait gate , let him keepe still in the narrow way , which few doe , least his Christian profession proue but a vaile to couer and colour paganisme , yea atheisme . To conclude , as worldly things are multiplied , so is vanity with them . It is but an addition and more vniuersall mixture of vanities , to bring forth greater and more miseries . For the deeper that a man wadeth , the more shall he be wet . Verse 12. For who knoweth what is good for man in this life , all the dayes of his vaine life , which he spendeth as a shadow ? for who can tell a man what shall be after him vnder the Sunne ? THis verse containeth a confirmation of the former reason , why that a man medling with great and many matters , is nothing the better , figured by a communication to inculcate the certaintie thereof . No man knowes what is good for a man in this life , all the dayes of his vaine life . Life is amplified , first by an emmeration of the least particles of time concluded in the generall [ all the dayes ] Secondly , by the adiunct , vaine , Vanitie ▪ is illustrated by a comparison , it passeth away as a shadow . The time of life is but a day , which is diuided into morning , noone and euening . The shadow is longest in the morning , and it doth nothing but vanish till noone , where it seemeth to make a stand , but doth not , but by increasing it vanisheth quite away . If the shadow grow shorter , time spends , if it grow longer time also spends : so is the time of life a continuall spending , as the Snaile that continually wasteth her selfe . Now in this fleeting time , who can tell what is good for a man , seeing that man , and all things with him vanish away like a shadow ? Againe , as there is no constancie of dayes , in regard of their naturall qualitie and disposition , but are variable and contrarie , so neither is there of the state of man in the decourse of his life : Euery day bringeth new trauels , new cares , new troubles , alterations , and changes , and euery one is doubtfull and fearefull of after times . And this is a vanitie . Againe , euery man seeth his imprudence , and manifold errors , committed in the dayes that are past ; he seeth his inconsiderate courses , his ouer-sights , the weakenesse of his vnderstanding and iudgement , in contriuing things to the best , for which he vexeth himselfe with griefe and anger all his life after , and so recompenceth vanitie with vanitie . Againe , when he seeketh to redresse that which hath beene amisse by a new and better course , he falleth rather into greater errours , as hee that is in a maze , or vast desart . Therefore neither can a man himselfe , who is best knowne to himselfe , tell what is good for him , neither can any other man. For who can tell a man what shall be after him ? A confirmation of the former . No man can tell what is good for a man throughout the whole course of his life , seeing that life is vaine , and euery day of life is vaine . But why cannot a man tell what is good for a man ? Because that he that cannot tell what shall be after a man , either in after times of life , or when he is dead , cannot tell what is good for a man to doe for the present ; but the former can no man doe , neither can he doe the latter . If a man could tell what would be cheape , what deare , he would be rich in a yeere . But God hath left that in his owne power , that all mans courses might be vaine and foolish , 1 Macc. 6. 8. So that when hee hath striuen all his dayes with vehemency of body and minde , the simple man that sat still , hath gotten the prize . Therefore seeing that no man can tell what shall be , he cannot tell what is good for him , whether to doe this , or that , whether to take this course , or that , whether the obtaining of his present desires shall turne to his good , or greater euill ; 1 Macc. 6. 11. Luke 12. 20. He knoweth not the issue , or euent of any thing : For all is in the hands of God , who doth all that men may feare before him , and denying themselues , cast themselues wholly vpon him . CHAPTER VII . Verse 1. A good name is better then precious oyntment ; and the day of death , then the day of ones birth . SOlomon hath hitherto declared the vanity of all worldly things in the last Chapter , of riches that occasion the destruction of the owner , of riches lost by casualties , and leauing their owner destitute and miserable of riches without grace to vse them , of the multitude of children , of long life , of the insufficiency of riches to satisfie mans desire , of their weakenesse to benefit one more then another , of their vncertaine euent ; Chap. 5. Now in this Chapter he sheweth the vanities of this life by degrees , by comparing them with other things that are better for men then the best or most pleasing things , though to the carnall man it may seeme otherwise , and in their owne kinde are so indeede . And his maine scope herein , is to set downe those better things for certaine remedies , whereby to auoide those vanities of life , or to extenuate and mittigate them , and to gather what good may redound to man by the right ordering of himselfe in the things of this life . This he principally intendeth , and the demonstration of vanities lesse principally or by consequence in this Chapter . Moreouer , the auoyding , or extenuating of these vanities , is not all that hee aimeth at , but also the right meaning of that ioyfull and comfortable vse of riches , whereof he spake before , Chap. 5. 18. & 2. 24. For this gift of vsing riches , is not terminated in the welfare and complacence of the flesh , as the Heathen imagine , but for a further grace here intimated , in that those things that are contrary to the pleasure of the flesh , are preferred aboue all . This I take to be the counsell and direct intendment of Solomon here . A good name is better then precious ointment . Concerning the coherence of these words with the former ; They are an answer to an obiection vpon occasion of his last words especially , to wit , that the increase of worldly goods was nothing but a multiplication of vanities , and that no man could know what is good for him in this vaine life . The obiection may be thus framed . If there be nothing good for a man here , but all is vanity , and the more that hee seeketh to ridde himselfe of infelicity by wisedome and trauell , and to obtaine wealth and honour , by so much the more vanity is increased , yea , and that there is no good to be had , nor knowne in this life ; then is there nothing but matter of despaire in this life , and better it is for a man to depriue himselfe of life , then to prolong it in misery , especially when hope of better faileth . Answ . Although that God hath subdued all things to vanity , and all the wisedome and studies of men to folly , yet that is not driftly to torture man with despaire , and to destroy his creature , but to bring him to faith and obedience , to know , to feare , and obey his Creatour . For if man of pride , and presumption , will needes exalt himselfe , and coyne a felicity or glorious state here in the World , to make a petty god of himselfe , he shall in the issue and vpshot find all to be but vanity , and himselfe a foole , and a beast . And all men naturally doe thus . Gen. 3. 5. 6. There is the spawne , or beginning , that hath ouer-spread all generations of the World. Therefore God hath subiected all things to vanitie , out of which a man can by no meanes extricate himselfe , but rather by striuing runne further in . But yet seeing that there is an happie state of man here begunne , which a man is to desire and seeke for , in God , ( not in worldy things ) and euen that in this vaine life , which in that respect is not vaine , there are certaine salues for these sores , and remedies for these vanities : Solomon therefore , that he might take away from men discontentment , and dispaire of their estate , doth here deliuer rules of direction and comfort , that they may haue wherewith to arme themselues against the troubles and miseries of this vaine life , and in some good measure be able to alay and mitigate the same , which God laid vpon Adam , and all his sonnes , for a iust punishment of his fall . The first rule or remedy is in this first verse : A good man. A good reputation or report , being the testimony of good men , of the vertuous life & honest conuersation of a man , is a speciallblessing of God , arming the heart with great ioy and comfort against many , yea , all outward losses , and want of bodily things . The excellencie of a good name is illustrated by a comparison of the best and most delicious things , signified by ointment , by a Synecdoche of the Speciall . The comparison is both of the qualitie and quantitie . First , concerning the qualitie : euen as the pretious ointment hath a fragrant scent refreshing and delighting the spirits of the senses , whereby the body and minde is cheered ; so a good name and deserued estimation is of all outward things the most pleasant possession , comporting the heart in euery state of life : For it originally proceedeth from a good conscience , and is the perfume of a godly and faithfull heart , yea , hee that hauing a great measure of the annointing of God , which is the graces of his spirit , to be a patterne to the rude , a light to the blinde , a guide to them that know not the way , doth also refresh , encourage , and cheare the spirits and hearts of all that loue God , and his truth among the filthy sents of corrupt examples , fleshly fashions , and ethnicall behauiours , that are noysome and grieuous to the eyes , eares , and mindes of men of gracious disposition , and as a fresh gale of sweet ayre to him that laboureth in the earth , that liueth among earthly men . Concerning the quantity , the argument is from the lesse to the greater . A precious oyntment is of great value , a chiefe treasure , and esteemed with the most precious things , but a good name is of more worth then it , or any earthly substance . For costly oyntments , and other treasures are of times more plentifull among the wicked : For the sensuall are all for their sences , but this is peculiar to good men alone . They may be bought for money , but this is the gift of God , not to be purchased with base mettall . They are corruptible , this is euerlasting . They leaue a man in death , and betake them to a new master , but the praise of the iust man remaineth still , and still , his owne . It both tarrieth behinde him on earth , and goeth with him to heauen , and will crowne him with glory at the last day . For although it be darkened for a time amongst the goates , as Naboth was , as Pauls and Dauids , yet shall it breake forth as the rayes of the Sunne from vnder a cloud . It may be couered , but it cannot be polluted with vnclean tongues , yet it becommeth more bright as mettall rubbed with dust or myre . Whereas contrarily , the false and forced praise of sinners that are prone and ambitious , turneth to their greater shame , as that of Herod , Senacherib , and the Pharisees did . And so shall Antichrists doe , as did that of Antiochus . And the day of death , then the day of ones birth . These words are a second rule , to arme the man that feareth God against temporall miseries . Concerning their dependence vpon the former , they are an answere to an obiection framed thus : A good report in this life affords little comfort , seeing that death commeth after it , which is the miserable end of all men . Ans . The day of death is better then the day that one is borne . It is better then the time of life , and the transitory things of life . Yea , it is better then a good report it selfe , because it is a comfort to extenuate the afflictions of life , but this vtterly abolisheth all vanities . The birth-day is an entrance into all woe and misery , but the day of death is a passage into life . The body is but a prison and a racke to the soule , but by death it is set at liberty : For by death are all miseries ended , all dangers , paines , aches , diseases , sorrowes , teares , and that grieuous warre and conflict of concupiscence , or fleshly lusts , 1 Pet. 2. 11. doubtings , vnbeleefe , feares , pride , ignorance , couetousnesse , ambition , enuy , hatred , lust , which fight against the soule , are dead , from which Paul so earnestly desired to be freed , Romans 7. 24. 2 Cor. 12. 8. Againe , by death a man is freed from euils to come , Esay 57. 1. He is deliuered from the wearisome company of petulcus goates ▪ Psal . 120. 5. 1 King. 19. 4. and from the assaults of Sathan , yea from all fightings within and without , to rest , and raigne in glory with Christ , and the blessed company of heauen : This of the rule or remedy principally aymed at . Now for the sequele or collection concerning vanity , the argument from hence is thus . If the day of death , which to carnall reason is miserable , be better then the day of birth , surely this life is a thing most vaine . But so it is . Verse 2. It is better to goe to the house of mourning , then to goe to the house of feasting : for that is the end of all men , and the liuing will lay it to heart . A Second rule or remedy whereby a man is armed against the vanities of life , is mortification , which is the suppressing of sinne , and curbing of the motions of sinne in the heart simply , because it displeaseth God , and is the onely thing whereby he is dishonoured . Other mortifications are but either philosophicall , or ciuill , or subtle ; the first whereof is of naturall conscience , the second of vaine glorious disposition , the third of a diuellish heart . But this is wrought onely by the Spirit of God , who is a purifying fire , and purging soape ; Mal. 3. 2. 3. not onely restraining and bridling , but consuming sinne . This consumption beginneth at the heart , Ier. 4. 4. Breake vp your fallow grounds , circumcise the fore-skinne of your heart . If mortification beginne not here , it is guilefull ; Psal . 32. 2. He is blessed whose spirit is not guilefull , though he be subiect to many infirmities . Now that this rule may be operatiue , and of force , Solomon setteth downe the meanes and courses that are to be taken , whereby to produce and nourish it , for the comfort of the soule , in this vale of misery . The gift is of God , from whom euery good seede of grace proceedeth ; the other are but artificiall , imitatiue , and coyned : yet this seede of God groweth not but by planting & watering , as all other seeds doe , and that is the vse of the meanes . The meanes therefore of the growth and increase of this grace , Solomon here setteth downe , illustrating the same by a comparison of the contrary vanities , and they are foure , in the foure next verses . The first meanes of mortification , are the outward prouocations thereunto , to wit , such places , and companies whereby that good seede of grace that lyeth in the heart may be preserued and increased . For euery seede must haue his proper place , and outward foture of warmth and moisture to concoct it to perfection , which Saint Paul calleth , Rigation . 1 Cor. 3. 6. It is better to goe to the house of mourning , to visit the sorrowfull , and sad in heart , to goe to the graue of the dead , to frequent the companies of mourners , to weepe with them ; then to goe to the house of feasting , where there is singing , dancing , merriment , vanity , and prouocations to vanity most commonly . For that is the end of all men . A confirmation of this rule , or reason of the comparison , by the antithesis , or contrarietie of the adiuncts . The adiuncts of the banqueting house , are not expressed , but vnderstood by anantapod●sts ; The former are death and mourning : for there is the end of all men . Let a man feed , pride , and beautifie his body as he will , yea , as most doe now a dayes make an Idoll of it , yet shall it be a dead carkeis buried in the earth , as other dead carrion is , and more vile then other . Bonum optimum corruptum fit pessimum . The more composition the more corruption , as in riches increased there is more vanity . So that if it must needs be an idoll , yet shall it be but a carrion idoll , and such are all they that adore it in feasts and pompous meetings , as did the Pharisees . Againe , let a man put away all remembrance of death out of his heart , to source himselfe in the flesh , to boyle in pleasure , seeking out companions , and prouocations of lust , ( which are planters and waterers also in their weedy kinde ) yet shall it be turned in the end to lamentation and mourning , vnlesse that curse be laid on a mans death , that none shall mourne for him , but rather eate him vp , as the dogges did Iezabel , one worrying another for his goods and lands , and the wicked poore roaring like greedy Lions for his flesh , that care not who dye , nor how many , so that their bellies be filled . And the lining will lay it to heart . A reason or proofe of the consecution of the former argument , which was this : If in the house of mourning there be the end of all men , then it is better to goe thither , then to the house of feasting . But the antecedent is true . Therefore the consequent also . The reason of the consequence is , the liuing shall lay it to heart . These words shew the effect of death and mourning , ( which are termed , the end of all men ) namely , a serious meditation of the state , and condition of man. All men are apt to forget themselues to be but men , specially in their feastings , and iolity , iouil●y , and ribaldry ; but this end of all men , and them being exposed to the senses , eyes , and eares , doth occasion them to remember whence they came , what they are , whether they are to goe . So then this serious meditation or remembrance , is the effect of the impulsiue cause . For by the dead corpes and mourning , a man is occasioned to remember himselfe . The inward impulsiue or precedent , is the gracious disposition of the heart , to take such good occasions , or suffer himselfe to be moued therewith : for the wicked heart is stony , brawny , without remorse , full of infidelity ; therefore hee maketh this contrarily an occasion of more epicurish and sensuall liuing , yea , at this time seruing his belly and his lusts , as hee that cutteth purses euen before the bench . And the eye of the foole is mindlesse , wandring in the corners of the earth . The outward impulsiue , I say , is the occasion , to wit , the dead corpes and mourning , the house of mourning , and the graue of the dead . What is a man by this occasion moued to lay to his heart ? I. His owne death , for euen so must he die , and be mourned for of his wife , children , kinsfolkes , &c. cast into the graue , and be putrified in the earth . II. The vanity of all worldly things , whereof a man is now quite bestript , as lands , goods , buildings , cloathing , treasures , skinne , body , and all are cleane sliuen off from the soule , as barke from a tree , and as a shell from the fish , and the soule is gone naked , as the body came in naked , either to be glorified in heauen for the good deeds that it did in the flesh with worldly things , or to be confounded and tormented in hell for the euill . III. Of the account or reckoning , that it must make before the iust Iudge of the talent , that God gaue it to employ with diligence to his best aduantage . IIII. Of repentance and continuall preparation to death , by auoiding euill , whereby his Lord is indammaged , and by doing good , setting euery thing in order euery day , and disposing all things to the best for the profit of his Lord , that when he commeth , hee may receiue his owne with aduantage . These and such things doth he lay to his heart , that hath an heart , when hee goeth to the house of mourning , and commeth to the graue of the dead . The sequell , or argument of vanity gathered by the comparison , is this : Prop , If it be better to goe to the house of mourning , then to the house of feasting , then are all merry meetings , iuncatings , playes , games , sports , pastimes , &c. vaine and vnprofitable and no quietnesse of heart to be found in them . Assump . But the antecedent is thus ; therefore the consequent . Verse 3. Sorrow is better then laughter ; for by the sadnesse of the countenance , the heart is made better . A Second meanes of mortification , is sorrow or anger , which is a godly indignation or griefe , for our sinnes committed , and duties omitted . This sorrow goeth before repentance , and worketh repentance . It is that which Saint Paul commendeth in the Corinthians , occasioned by his reprehensory letter 2 Cor. 7. 10. 11. where it is set downe by seauen effects in them . 1 Carefullnesse or diligence in reforming their errours , and in conforming themselues againe to that purity , which was wrought in them , when at first he preached the Gospell to them in the euidence of the spirit , from which they were declined through the Philosophicall ianglings of the false Apostles . 2 Clearing of themselues , or defence [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which was a deprecatory excuse of their errours , which kinde of defence intimateth an ingenuous confession together with some alleadgement for themselues , to insinuate that they had done amisse , rather of infirmitie then wittingly and willingly , and so were ready to be reformed , which thing must needs pacifie Pauls mind , and moue him to commend them rather , seeing that to erre is humane frailty , but to acknowledge and reforme an errour is grace . So that this defence is an excusation including confession , deprecation , reformation . 3 Indignation , when a man grieueth at his folly , impudence , and carelessenesse , that he should be so or so ouertaken and misled , whereby to displease God , to offend his brother , to burthen his owne conscience , and to giue aduantage to the aduersary . 4 Feare , which is a sence of Gods displeasure , for some sinne committed . This remorse bringeth repentance . It is contrary to the seruile feare of an euill conscience with hardnesse of heart , and to worldly feares . 5 Vehement desire , namely to seeke for , and to obtaine the fauour of God , that they might reioyce in his grace againe , as they did at their first conuersion , for by sinning we grieue the spirit of God , and cause him to frowne on vs , whose presence and countenance we earnestly desire to be turned , towards vs againe , as he that through vnkind dealing , hauing almost lost his best friend , seeketh earnestly to recouer the fulnesse of his former loue , which thing is plainely exemplified in Dauid , Psal . 51. 6 Zeale , which is a feruent indeauour to repentance . It is mixt of loue , and anger , or rather here , of desire and indignation or sorrow , which is all one . 7 Reuenge , which is a chastening and curbing of our selues vpon consideration of Gods displeasure , that we may preuent his iudgements , and winne his fauour againe , 1 Cor. 11. 30. 31. The whole verse laboureth on a gradation . By the exposition of this verse it fully appeareth what the sorrow or indignation is that Solomon here speaketh of . The meaning of the words are , better is a sad and thoughtfull heart , caused by remorse and grudge of conscience , tending to repentance , and amendment of life , then a light heart and variable mind hauing no serious consideration of sinne , nor of Gods iudgements in this life , nor after this life impressed in it , but seeketh rather to extinguish both , the more freely to laugh and be fat . For by the sadnesse of the countenance , &c. A confirmation by the effect . This sorrow of the heart appearing in the firme and sad countenance maketh the heart more ioyfull , and pleasant . For as heat expelleth heat , so doth godly and penitent sorrow expell feare , trouble and despaireful doubtings which oppresse the heart as an heauy weight . The reprobate cannot expell this seruile sorrow with penitent or gracious sorrow , but by other false remedies seeketh to mitigate and alay the rigour , as Diues would haue cooled his heate with a drop of water , but one drop of grace in life , would haue done more then an Ocean of waters in hell . The wicked would be eased of torment , but they will giue no glory to God , like the nine lepers , whether they be liuing or dead , they are all for themselues . If Diues would as earnestly haue craued but for one drop of grace when he was liuing to haue killed the worme in her breeding , his thirst should haue beene quenched . But being giuen to the bellie , and bodily pleasures , he loued not sorrow , nor repentance , but applied false remedies to the worme , laughter and fatnesse . He loued not the rebukes of the wise , but such as were skilfull to feede his humors . These words may also be expounded thus . By the sad countenance and sober behauiour the hearts of one another are made better , vaine fancies and lustfull thoughts are checked and curbed , sinfull words and euill deeds following them are preuented . The sequell or argument of vanitie gathered by the comparison , is as before , and so throughout the Chapter . Verse 4. The heart of the wise is in the house of mourning : but the heart of fooles is in the house of mirth . A Third meanes of mortification is sober conuersation . The heart of the wise , &c. As there is sorrow and remorse in the heart and conscience of the wise , so there is sadnesse in the countenance , and also sober behauiour , sober apparrell , and sober compaine . The heart of the wise man is affected to such places and companies as he may haue benefit by to his edification in knowledge , and godlinesse . Such things he loueth to heare , to speake , and to relate as may make both himselfe and others the better , Prou. 15. 30. Good hearing maketh his bones fat , ( and so of the seeing also . ) The heart of him that hath vnderstanding seeketh knowledge , that is , moueth his lippes , eyes and eares to seeke for increase of that holy wisedome , wherewith he is in some good measure already indued . For to him that hath shall be giuen . Therefore he is ready also to frequent the houses of mourning ( a synecdoche of the speciall ) and the societie of mourners , such as are well acquainted with the crosse , exercised in temptations , and men of sober carriage , whereby he receiueth more comfort and ease of heart , than by all festiuall and merry meetings , where there is commonly vanity enough , and matter of griefe to him that seriously thinketh on his latter end , and the account of euery idle word . As the nature and kinde of the seede and roote is , such like is the sappe and shape of the tree , such or such places it desires to grow in , and among such or such other trees . If it hath place and companie according to his liking , than it prospereth , flourisheth and reioyceth , if not , yet it liueth , brancheth and fructifieth though poorely , as the willow in the forrest , the hys●p on the wall , wheat in light sand , and rapes in stiffe clay . Euery thing desireth his proper place and company , with other fotures according to his kinde , to attaine the perfection , and flourishing state of his kinde , which thing if it cannot doe , yet is it prudent and shiftie , and will reape the most commoditie to it selfe that may be , without any losse through improuidence and negligence : But if it be in a so●le contrarie to his kinde , it is much discouraged , his fruits are vnkindely and imperfect , his sappe is corrupted and much ai●ered by the qualitie of his food or humour , &c. yet will it retaine the kinde , or else dye . The seed or root of man is his heart , as the heart or spirit of man is , such is the man. Mens c●●usque , is est quisque . And though of all creatures he be most variable , and can personate himselfe infinite wayes , yet doth his spirit incline him one way . The Adamant in the diall is fickle , & it is vncertaine , what coast it most affecteth , or rather what his naturall position is , being violently agitated ; but when disturbance ceaseth , it resteth on the north-pole . So , foxe to the kinde . A wise mans heart is his ●oote , and such like are his thoughts , countenance , words , workes , carriage . And as the man in his kinde , nature , and disposition is , such soile he re●●yceth to grow in , such things he loues to heare by voyce or writings , such companies he frequenteth , this he extracteth , that he reiecteth , as his spirit is . For the body of a common ▪ wealth is as it were a mixture of all kindes , or a Choas , from whence euery spirit may gather matter of edification and corruption : As the frame of his heart is , so may he adapt matter of perfection or destruction . But the wise heart vseth all things , and turneth all things to the best . But the heart of fooles is in the house of mirth . An illustration of the former by the contrarie . This heart is of a contrarie sappe , of contrarie affection , and disposition , and as inwardly , so outwardly contrarie . Such soyles it loueth , and such fotures as are agreeable to his kinde , so doth euery beast , euery weed , euery plant . Such lips , such lettuce : And wilde things accord not well with the tame . And though they be tamed , yet are they troublesome . The spirit of policie curbeth and driueth the snaile into her shell , but the spirit of God renueth . The foole seeketh for nourishments of his follie , such counsels such bookes , such hearing , examples and companies , and ripeneth his follie . The foole is but a body , and his soule is but as sa●t to keepe it aliue . His sappe is bitter , his fruits are no better . If he be among the wise , and heare the words of the wise , the best things he reiecteth ( light is not comprehended of darkenesse ) other things he misconstrueth , and conuerts into follie . If hee heare or see infirmitie , or vani●ie , that he browzeth on , and catcheth vp as a sweet bit . Pro. 15. 24. The mouth of the foolish , is fed with foolishnesse , and so is his eare . The dainty tooth desireth delicates , so doth the foole all things that may feed his beastly lusts . Therefore let the wise be wary for giuing offence , and abstaine from appearances of euill , else will the foole by occasion of his follie runne mad . Therefore saith Solomon , answere a foole according to his foolishnesse , and answere not a foole according to his foolishnesse . Let thine answere curbe , not cherish his follie . Verse 5. It is better to heare the rebuke of the wise , than for a man to heare the song of fooles . THe fourth meanes of mortification , which is the way to true felicity , is the rebuke of the wise , that is to say , it is better for a man to submit himselfe to the admonitions , and wholsome reproofes of the wise , then to be praised and flattered of fooles . Wisedome saith to the simple , Pro. 1. 23. Turne you at my correction , you that haue erred from the way of truth , and prodigally wasted your selues : But the foolish despise her counsels , her admonitions , her corrections , the stubborne foole will abide no touch , verse 25. The wise man will loue him that reproueth him , but the foole is prouoked to wrath . The wise childe is better than the old King that will not be admonished . Dauid desired rather to be smitten of the righteous , than to eate such things as please the wicked , because the rebukes of the wise are as pretious balmes . Better it is to be rebuked of the wise for a mans errors , than to be praised of the wicked for pleasing their humours . Than for a man to heare the song of fooles . An illustration of the former by the contrarie . The ieasting , merrie conceits , and flesh-pleasing talke of the vngodly , corrupteth the mindes of the hearers , and stealeth sober thoughts out of their hearts , to settle them on their dregges , at least for the present , and is a meanes to quicken and reuiue those head-supprest reliques of concupiscence that are mortified in them , as the fire reuiueth the snake that is almost dead with cold . The foole footheth and flattereth a man in euill , and to euill . He extenuateth and vilifieth euery grace of God , he excuseth madnesse , and imbraceth follie , which is ciuill wickednesse . Yet he hath many good words , and sheweth wit , but all is to clothe vertue with the contemptible rags of vice , and to clothe vice with the robes of vertue . His good words are but as the scripture in the Deuils mouth , Mat. 4. 6. he defileth them , but they purifie not him . Therefore , whether a foole be merrie or sober , angry or pleased , hee is grieuous to the wise , but the wise sheweth wisedome in both . His words are seasoned with salt . Hee is gracious and louely . Verse 6. For as the crackling of thornes vnder a pet , so is the laughter of the foole : this also is vanitie . A Reason of the comparison , why that the rebuke of the wise is better than the song of fooles . It is illustrated by a similitude of thornes crackling vnder a pot . Euen as thornes vnder a pot make a loud noise , and flash forth into a great flame , but the noise suddenly ceaseth , and the flame is presently quenched : so vaine-glorious fooles , and epicurish fooles , enemies to sober wisedome and grace , make a pompous shew for the time , drawing all mouthes and eares , and eyes after them , as though they were the onely happie ones ; but it is but a noise and flash of vanitie , Moreouer as the crackling of thornes is a vaine sound , offensiue , and harsh to the eare , and of no regard , so is the laughter of a foole , laughing at his owne wicked fantasies , grieuing the wise with his turbulent noise . The sequele or collection concerning vanitie is this , if rebukes and checks be better than mirth and pleasant companions , and delicious , and voluptuous life , then is that pleasurable kinde of life but vaine , &c ▪ Verse 7. Surely oppression maketh a wise man mad : and a gift destroyeth the heart . A Third rule or remedy , whereby a man is armed against the miseries or vanities of this life is patience . Patience is a voluntary & continuall sustaining & bearing of euils and euill men , the more freely to shew & bring forth the fruits of the spirit , for the comfort of our owne hearts , and the increase of our assurance , and for the conuersion of the wicked our enemies . For in contending with the wicked in their kinde ( otherwise the righteous contendeth with them ) and reuenging of our wrongs , wee shall obscure the graces of God , and fall into the same mischiefe , and condemnation with them , which thing the enemies of grace desire . This remedy is set downe in the foure next verses . The Analysis whereof I take to be this . Patience is first illustrated by a comparison of the contrary , to wit , impatience , expressed by the fountaine or cause thereof ( pride of heart ) verse 8. Impatience is described , first by the effects , verse 7. Secondly , by the euent , verse 8. Moreouer , patience is amplified by a dehortation , verse 9. and figured by a prol●psis , verse 10. This verse then is a description of impatience , or the proud spirit , by the effects thereof , oppression , and peruerting of the Law. Oppression standeth in racking , wronging , reuenging . Surely oppression maketh a wise man mad . As a mad man is without the vse of reason , being violently carried with a corrupt humour , saying , and doing nothing from any ground of good vnderstanding , but according to the multitude of broken and confused phantasmes , caused by the distemper of blood : euen so the wise being carried with inordinate affections and lusts , to wrong , oppresse , reuenge , and catch from euery man to grind the face of euery man , in lending and betting , to wrest the Law for aduantage , bewrayeth not onely foolishnesse , but madnesse , harming himselfe , and mischieuing others , as other mad men doe . The difference betweene them standeth onely in this , that the one is but a bodily madnesse , caused most often through the superfluity of an humour , the other is spirituall , inspired and incensed of the Diuell . That is in the blood , this is in the heart : that is brutall , this is diuellish ; that is common to all , this peculiar to the children of the Diuell : that hath not reason , this vseth not reason , or rather that cannot vse reason , this will not vse reason . Finally , there is a spirituall frenzinesse in fleshly sobriety . These are Sathans wildings , whom he hath blinded , and so rideth them at his pleasure . They are taken of him at his will ▪ as the Apostle saith . The proposition is amplified by a vehement asseu●ration , ( Surely ) . And a gift destroyeth the heart . This is another effect of impatience , peruerting of the Law for bribes : In Deut. 16. 19. A gift blindeth the eyes of the wise , and peruerteth the words of the righteous ; that is , either the words of him that else would iudge righteously , or the matters of the innocent , for the Hebrew word Dabar , signifieth indifferently both , and both are one . Here it is said , a gift destroyeth the heart , corrupteth the heart , taketh away the heart , all are one . Who is so blind as he that will not see ? And so foolish as he that wil not vnderstand ? What heart is more corrupt then that which condemneth it selfe in that which it alloweth , or rather condemneth it owne thefe , in giuing sentence vpon anothers ? yea , which presseth it selfe to death , in giuing sentence of death , or absoluing another from death ? And what words more peruerse then those of Iudas , Quid mihi dabitis ? What will ye giue me , and I will betray the innocent into the hands of his cruell aduersaries ? When the Magistrates eyes are blinded , then is he led by the string of the briber , and the briber by the string of the Diuell , and they both fall into the ditch . As the sight of the Apple desfroyed the heart of Eue ; so the sight , or feeling of a bribe , destroyeth the heart of the wise , that knoweth the Law , and discerneth iudgement . Our first Parents for an apple lost Paradise , and woon hell ; so euery child of Adam , like Esau , for a sweet bit will sell his soule to the Diuell , and his brother to a lying bribing thiefe , yea , partake with the thiefe , as Iudas did with the Pharisees , and all for a bit . We , wiser children , thinke that it was a great folly in our first Parents , that hauing so much , and so much choyce of other fruits , would notwithstanding taste of the forbidden sruit , without any neede at all . It is euen as great folly , for a man in his abundance to destroy himselfe , and his brethren for a bribe , a trifle of no value . The briber is the Diuels messenger : Now when he presents his Masters baite to the bribe-taker , then is the Diuell at hand to inflame the lust of couetousnesse in him , whereby the bribe seemeth pleasant to the eyes , as the apple did to Eue. The gift dazzeleth the eyes , it hath a bewitching power in it , it taketh away the ▪ heart , it peruerteth wordes , it maketh a wise man madde . Verse 8. Better is the end of a thing then the beginning thereof : and the patient in spirit , is better then the proud in spirit . A Description of impatience by the euent . Better is the end of a thing , &c. These proud persons that will not relie on the prouidence of God , nor submit themselues vnto his will , but they will needes be what they will be , and haue what they will haue , and so through impatience fall to wronging snatching , racking , reuenging , deceiuing , wresting , &c. doe at their beginning aime at great matters , worke much mischiefe , make themselues terrible to inferiour men , to sucke aduantage at their pleasure out of them , and to make them come in with offerings on euery side , as to some great Idoll . But this proud , presumptuous , tyrannicall beginning , shall haue a bitter end : For God is iust to defeat them , to reward their pride with shame and confusion ▪ He is good and mercifull , and will deliuer the oppressed out of the hands of the oppressour in the end , euen in his good time . God most wise , most iust , will turne those euill attempts to his owne glory , and good of his children . The end tryeth euery matter , and euery man ; for in the end commeth iudgement : And the iust Iudge will take vp all matters into his owne hands , and pronounce righteous iudgement . And the patient in spirit , is better then the proud in spirit . These words containe the rule it solfe , inferred by way of consequence , or a conclusion of the premisses . Therefore the condition of the patient man that suffereth wrongs and contumeliet , is better then he that of pride ●asteth away , yea , derideth patience , as but basenesse , timorousnesse , pusillanimity . The argument may be gathered thus . Prop. If a wise man , of a proud and impatient spirit , falling to oppression and bribery , shall in the end bring the iust iudgement of God vpon his madnesse , then is the pationt in spirit , that rather suffereth wrong , better then he . Assump . But the Antecedent is true : Therefore the Consequent . Concerning the sequell , or argument of vanity , it may be thus framed . Prop. If he that is oppressed , vnmercifully racked , despitefully entreated , depriued of his owne right , ouerthrowne in his righteous cause , yea , trodden vnder foote by the proud and violent ; If he , I say , be better then a man of power , that may doe euen what he lusteth , that can auenge himselfe of euery man , that multiplyeth wealth , that by wisedome is crept into the place of honour , and is able to benefit whom he will , and vndoe any that contendeth with him , whereupon the people fall downe vnto him , and he sucke●h out of them what aduantage pleaseth him ; then is all but vanity , and misery . For the former is counted miserable , and if the later , who blesseth himselfe , and is counted happy of others , be vaine in his beginnings , and miserable in his ending ; then is all misery and vanity , both to oppresse , and to be oppressed . Ass . But the Antecedent is true : therefore the Consequent . Verse 9. Be not hasty in thy spirit to be angry : for anger resteth in the bosome of fooles . AN amplification of patience , by a dehortation . Be not hasty in thy spirit to be angry . Let no pride distemper thy passions , and moue thee to w●athfull contention and reuenge , whereby thou shalt be prouoked to deuise and plot mischiefe against thy neighbour , yea , and against the Lord also , when thou hast once giuen place to the Diuell , and suffered thy lust to get dominion ouer th●e . For anger resteth in the bosome of fooles . Anger is an enemy to wisedome and counsell , therefore he that is swayed with this inordinate affection , shall be carried head-long into all folly . For wrath is an euill counsellour , it cannot keepe secrets , nor couer infirmities , It is like Rehoboams young counsellours , and Hushai counselling Absolon , and inwrappeth a man in manifold troubles , dangers , and mischiefes . If he preuaile in his reuengefull and moody courses , then is he hated of all men ; if he be preuailed against , then is his impacience either turned to fury & madnes , and he becommeth an odious miscreant , or else shall be derided of his aduersaries ▪ and bewray his folly to all men ; and this shal be his inheritance . Anger therfore resteth in the breast of a proud , malitious man , but the wise-man will consider the worke of God , both of his ordinance and prouidence , and so according to the vnderstanding , and mature discerning of the matter , proceed or surcease , &c. For the prouidence of God shall surely be accomplished , but clamour , wrath , violent , wilfull and preposterous courses shall redound vpon the head of passionate fooles , of what degree , place or condition soeuer they be , whether their contention be against their superiours , equals , or inferiours . An example of foolish anger and wisedome , See Act. 5. 33. 34. &c. Act. 19. 28. to the end . Act. 23. 2. and verse 5. 6. Verse 10. Say not thou , what is the cause that the former dayes were better then these ? for thou dost not inquire wisely concerning this . THese words containe the complaint of impatient people , and are a common obiection of wrathfull fooles , whereby to excuse , yea , approoue , and cherrish their moody and reuengefull passions , which wanting particular causes of iust anger , open their mouthes wide against the world , but indeed against God himselfe , in whose hands the gouernment of the world is . This complaint is continually in the mouthes of the wicked moody , and the wicked needy . The moody Papist would murther all the godly that haue Scripture in their mouthes , yea , and liues also : For they be Canaanites and Hagarens . And the needy prophane would murther the rich , for they are lyons in the grate . What these would doe appeareth by their complaints , groaning like mute theeues and murtherers vnder the presse : For the weight of the Law lyeth heauy vpon them by occasion of their owne malice . For to the iust and godly euery law is a law of liberty . Say not thou , why were the former dayes better then these ? These next words are an answere . Thou dost not wisely inquire concerning this . Thou dost not consider of times according to wisedome , but art a foole to expostulate with God , who according to his owne infinite wisdome ordereth the times and seasons in iudgement , iustice and mercy . Solomon giueth no other reasons , because this common complaint is a common folly , and the murmuring of stubborne and reasonlesse persons , that are not capable of any reason , or else will not be perswaded by reason , but are rather worse when they are reasoned withall : They are most commonly but moody , needy , greedy and malecontented fooles that make this complaint , and it is vaine to argue according to wisdome with vncapable ignorants , and indocible stubborne ones . For they will despise the wisedome of the wise , and tread vnder foot their precious pearles , and glory in their mad contempt . Yet to try whether the foole will leaue his folly I will giue two or three answeres to this idle obiection not worth the answering . First , let him recount from the dayes that God placed man vpon the earth , till the present time , and shew mee when this good world was , ( antiquae meliora : The more ancient , the purer , saith the prouerbe in another respect . ) How good were the dayes that Cain and Abel liued in ? How good were the dayes of the old world , till the Flood ? The dayes of Sem and Cham ? The dayes of Abraham , Isaac and Iacob in Canaan ? Of the Israelites in Egypt ? How good were the dayes of the Iudges ? The dayes of the Kings of Iuda , and Israel ? How good were the dayes of Solomon , those peaceable and wealthy dayes ? Did not the people complaine of the grieuous burden of those dayes , and were ready to rebell , as afterward they did ? How good was the world in the dayes of Christ , and of the Apostles ? If it were not then good ▪ when should it be good ? How good in the times of the Primitiue Church , boyling in the heat of persecutions and heresies ? How good were and are the times of Antichrist ? Of all times we find grieuous complaints . And of the times of Popery ( hinc illae Lachrymae ) we find great complaint in the Fathers . These times were full of warres , bloudshed , massacres , treasons , rebellions , robberies , &c. caused by that man of sinne . Fryar Mantuan discouereth the goodnesse of the world then : And Euerard Arch-bishop of Canterbury , wrote a volumne ( called Obiurgatorium temporis ) the Rebuke of the time . Wicked and monstrous were those daies , yea , exceeding the heathen about two hundreth yeares agoe , the goodnesse whereof our wicked ignorants so much admire . But Elmerius , a Monke of Malmesbury , counted them the dayes of greatest woe and misery , and thereupon gathered the certainty of Anti-christs present raigne ? Fullwell doe these proud murmurers shew their tyrannicall , and rebellious hearts : When they had a Pope to absolue them from their alleagiance , and to quench their thirst with the blood one of another , the world was good : When the Pope partly with subtilty , partly with violence wrested Nobles , yea , Kings out of their possessions , yea , whom he lusted , after one manner or another , then was there cheapnesse and plenty : The Fryars made Robin-hoods penny-worthes , and this is all that these greedy blood hounds commend the old world for . The Fryars bound the commons to them by making good penny-worths of other mens liuings , both of the Cleargy , and Laity , wrung from them by all deceitfull meanes , for which the Commons were but their slaues , and fooles praised their bounty for giuing them a cake of their owne meale . It is an easie matter to be liberall on other mens purses . Neither yet considering the times then , were there any such penny-worths . Your fore-Fathers groaned vnder the burthen of those penny-worths surely , when they put vp a bill in a Parliament , in the dayes of King Henry the fourth , the contents whereof was to take away Temporall Lands , inordinately spent by the Cleargie : Which Lands were sufficient to maintaine fifteene Earles , fifteene hundred Knights , sixe thousand and two hundred Esquires , one hundred Almes-houses , fifteene hundred Priests , and to allow twenty thousand pound yeerely to the King ; allowing to euery Earle , three thousand markes by yeere : to euery Knight one hundred markes , and foure plow-land ; to euery Esquire forty marks and two plow-land ; to euery Almes-house , for to maintaine such surplusage of poore , as Cities , and Townes were not able to maintaine , one hundred markes ; and to euery Priest seuen markes . Fabian . chron . in Hen. 4. ann . 1410. Say not therefore , Why were the old times ( in those respects ) better then these ? A second answere is , that sinne and death hath ouerspread all places and times , all the sonnes of Adam are sinfull , and the curse lyeth on them , and the deuill is their Prince , who is the Lord of the flesh : but God hath gathered a Church to himselfe , which is pestered with Hypocrites also , and the children of God themselues , partly by meanes of these corrupting hypocrites , partly through the temptations of the reliques of lust within them , are drawne aside out of the way oft times . The iust God therefore punisheth the one , and chasteneth the other . His messengers or instruments are , the Plague , comprehending all infirmities , diseases , and maladies ; the Sword signifying all miseries and troubles that way ; and Famine . Say not therefore , Why were the old times ( in that respect also ) better then these ? A third answere is giuen by Solomon himselfe , Chap. 1. 9. 10. The thing that hath beene , is that which shall be , and that which is done , is that which shall be done , and there is no new thing vnder the Sunne . Is there any thing whereof it may be said , see this is new ? The foole perceiueth nothing of all that is before him , why ? Because he discerneth not the substance of things when they are cloathed with other circumstances . Therefore what is new , what old , hee knoweth not , neither can obserue how the variable imaginations of all generations , all their deeds , and manners are fixed in their centre , to the nature whereof all things are conuerted . A fourth answere therefore shall be this . Leaue off murmuring , complaining , and disputing against God , mortifie wrath , reuenge , and couetousnesse , betake thy selfe to the word of God , with a wise and vnderstanding heart in humility , exer●ise thy faith in obedience thereto , and then shall the world be well with thee , the righteous shall resort to thy company , they shall reioyce with thee , and commiserate with thee , and the peace of conscience shall ouercome all things . If the world be an hell of euils , yet shalt thou be in heauen ; contrarily if the world were a paradise of pleasures , yet shouldest thou be in hell . Some are full of feare and despaire , and most greedy in time of plenty ; some are ioyfull , hopefull , and content in time of scarcity . He that hath aboundance , and no children is a care full drudge , and hee that hath but little substance , and many children liueth in comfort . Therefore auoyde wrath , let goe displeasure let the world runne his circuits , heare thou for thy time what the Lord saith to thee , and doe his will while thou liuest , and then shall it be as good a world to thee as euer it was . To conclude ; If all these old worldlings would mortifie those rebellious affections and lusts which reigne in them , and heare what he saith , who speaketh to all generations , the world should be as good as they can imagine it euer yet was . But when the Lord calleth to them , then are they euer ready to call vp their fore-fathers , to set them in opposition against the Lords , as the Pharisees did , Ioh. 9. 28. We are none of this mans disciples , we are Moses disciples . The truth is , they were the deuils disciples , and so are these Sauages . If these answers satisfie not , the rod of the Magistrate is for the fooles backe , and the yoke for the beasts necke . Verse 11. Wisedome is good with an inheritance : and by it there is profit to them that see the Sun●e . A Fourth rule or remedy , whereby a man is armed against the miseries and vanities of this life , whereof impatience , discontent , oppressions , murmuring , complaining , reuenging , &c. are principall vanities , is Wisedome . Concerning wisedome two things are handled . First , the profitablenesse thereof , to verse 23. Secondly , the difficultie thereof , from thence to the end . The profit is first generally propounded , verse 11. 12. The proposition is infolded in a comparison with that which is of greatest account , yea , commonly counted the chiefest good among men , to wit , an inheritance . Wisedome is good with an inheritance , or as an inheritance , gnim nachalah : and by it there is profit , It is more excellent or better , Veiother , i. & praestantius , magis ) to them that see the Sunne . The comparison is from the Lesse to the Greater , figured by a Correction , thus : A faire inheritance is a thing desired of all men , and a man of great possessions is commonly counted happier then other men . Yet is not that the onely good , nor the best good , but there is another gift of God , as good , and as profitable for man as an inheritance , without which his inheritance , be it neuer so great , shall be vnprofitable to him . Nay , if we must make comparison betweene wisedome and wealth , wisedome is the more excellent in it selfe , and better to man : For a wise and a poore childe is better then an old King that wanteth wisedome . Verse 12. For wisedome is a defence , and money is a defence : but the excellency of knowledge is , that wisedome giueth life to them that haue it . A Reason of Wisedomes excellencie aboue wealth , because it is a defence to a man in euery state of life , and in euery matter . The Hebrew is , betzel hachoch●ah . i. In the shadow of wisedome . The fruit or profit of wisedome is illustrated by a comparison of an arbour , or thicke leaued tree in the heat of Summer , which is very great in those countries , and therefore they vse to sit and eate meate vnder such trees , yea , and to sacrifice to their idols in such places . As the thicke arbour by refraction of the Sunne-beames defendeth a man from the broiling heat of Summer , and refresheth him with the coole ayre , and also protecteth him from the violence of tempestuous blasts , mitigating the extremity of the one , and the rig●ur of the other , reducing both to the temper of mans body : so doth wisedome in prosperity , and aduersity defend a man , that neither the excesse of the one , nor extremitie of the other shall ouerpower him , but he so moderateth both , as that he keepeth himselfe cleare and free in some good measure from the temptations and predominance of them both . Sapiens dominabitur actus : The wise man ouerpowreth the starres , and is armed against the weather . The heauiest things by engines may be remoued , and done , which otherwise to plaine strength are impossible , and by deuice of instruments the strongest castles are battered downe , and thickest wals pierced through : so many things to common iudgement vnpossible , are done and auoided by wisedome . And monie is a defence , or shadow . These words seeme to be an answere to an obiection , thus : Wisedome indeed is good , and a defence to a man , but monie also is needfull , and a present remedie . For by monie may a man readily obtaine his desires , and speedily auoid an euill . For what fauour can a man obtaine by wisedome , that cannot as well be obtained by money . Et genus ▪ & formam , &c. It maketh the base honourable , and the deformed beautifull , yea , in another acception of the words , it desineth all things . Ans . It is true , money is a defence also , and may preuaile much oft times , and most in a corrupt state : Money maketh friends , and addeth strength , whereas otherwise a man is left naked , and exposed to many dangers and euils : But as I said before , it cannot hold out in comparison with wisedome . For it is more excellent , in that it giueth life to the owners thereof . Money is but as drugges and lenitiue oyntments to mitigate the swellings and diseases of the body , whose root , remaineth still within , and pullulateth againe after the same , or some other manner : but wisedome is a spirit incorporated into the radicall humour , giuing health , strength , and life to the body to extirpate the rootes of all diseases . The life of a man standeth not in his riches , but wisedome giueth life . By wisedome is not meant worldly craftinesse ▪ and the deepe counsels of sinners , which is nothing but execrable malice and follie , Eccl●s . 19. 22. but that which is ioyned with the feare of God. It is the knowledge of the law , and works of God , and the practise of his wisedome is prudence , by which a man is directed alwaies in the best , safest , and neerest way to happinesse ▪ Monie is ordered by wisedome : For without wisedome , it is but a knife in a childes hand . For the prosperitie of fooles shall destroy them , Prou. 1. 23. The rich man trusted to riches , Luk. 12. 19. Diues trusted to riches , Luk. 16. The king of Tyrs trusted to riches , Ezech. 28. Haman trusted to his wealth , so did Craesus King of Lydia , Nabuchadnezzar trusted to the strength of Babilon , and Xerxes to the multitude of his sould●ers , as did Senacherib also . But these defences were nothing : For riches auaileth not in the day of wrath , but righteousnesse deliuereth from death . The wicked in hell confesse too late , Wisd . 5. 8. What hath pride profited vs , or the pompe of riches brought vs ? If a man hath tooles , and want wisedome to vse them , what is he the better ? Nabal was a rich foole , and his riches for want of wisedome destroyed him . But thou wilt say , what can a wise man doe without riches ? But wisedome is good with an inheritance . Yea , and without an inheritance . For if a wise man desire riches , he can by wisedome obtaine riches , and honour ▪ for out of the prison-house commeth he to raigne , as Solomon said before . If he desire not temporall goods , he is rich already : For no man wanteth that which he desireth not , nor yet desireth that which hee needeth not . The wise man is rich in God , he hath therefore whatsoeuer is for his good , and more is but a superfluity . If pouerty be the way to life , and riches the way to death , whether is the better way ? Whether is the better defence , or shadow ? Whether is the better that is brought lowe to rise higher , as Iob was , or that riseth high to fall , as Haman did ? Wisedome is a strong Tower to the wise , but a rich man is a shippe tossed on the waues . But a wise man with riches is better then a wise man without monie . I but tiches infatuate the heart of the wise , and are often a snare to him . For he that hath riches , commonly wanteth himselfe , they are strong tempters , and therefore wicked Mammon . Howsoeuer a man is more troubled to keepe a good conscience with riches , then he that wanteth them . Neither indeede can a wise man want ▪ seeing that there is as much vse of wisedome , and the wise , as of wealth and the rich : For the world is gouerned by wisedome , not by riches . Therefore wisedome shall alwaies haue the preheminence , and riches attending on it . Verse 13. Consider the worke of God : for who can make that straight , which he hath made crooked ? AS before he propounded , in generall , the profit and excellencie of wisedome , to arme a man against impatience and all other vanities ; so here he beginneth to expresse the benefit and vse thereof more particularly , shewing what the practise of wisedome is , and how it is a defence , comfort , and life to a man in this vale of misery . First , the practise of wisdome standeth in a right consideration of the workes of God , verse 13. The right consideration of the workes of God is not to search into the depth of his vnsearchable wisedome , but to rest contented in the worke of his ordinance . He doth all things after the counsell of his owne will. No man is his counsellour , his owne counsel must stand . Therfore consider the worke of God. All things are ordered by the wisedome of God , and it is thy wisdome , not to coyne worlds , and policies , at thy pleasure and will , by violence and turnings of deuices ; but thou must rest , and relie on God , and let him worke his owne worke , otherwise impatience shall carry thee headlong into sinne against God , and against thy selfe . The reason of this practise is in the next words figured by a communication . For who can make that straight , which he hath made crooked ? If thou seest oppression , and wrong ▪ and peruerting of iustice , which may mooue thee to impatience , anger , reuenge , insurrection , &c. oppose not sinne against sinne , but feare God , and know that God is euen now in doing a worke of iustice on some by these , and afterward will doe a worke of iustice on these . If Iosiah the best King that euer raigned , will needes goe out to fight against Pharaoh , whom the Lord had sent out for an executioner of iustice , he shall be slaine . The Lord maketh vse of crooked things , for his glorie , which thou canst neuer make straight . Walke thou vprightly , and speake thou vprightly , that they may know their crookednesse , if so be that God will reueale it to them , and returne to thy vprightnesse , if God giue them power to lay it to heart , but let their crookednesse be their owne , and fall vpon their owne heads . Rest thou on God , tarrie his leisure , all times and workes are in his hands . They cannot be hastened , nor slackned by the wit or strength of man. Verse 14. In the day of prosperity be ioyfull , but in the day of aduersitie consider : God also hath set the one ouer against the other , to the end that man should finde nothing after him . SEcondly , the practise of wisedome stands in the right vse of the times and seasons , which are in Gods owne hands . These seasons are either of prosperity or aduersity , of wealth or want , of peace or troubles . In the day of prosperity be ioyfull , when God giueth thee thy hearts desire for the necessitie and comfort of thy body , receiue it thankefully , vse it ioyfully , cheere thine heart therewith , and let others be partakers of thy ioy . For to what other purpose hath God sent it ? Make not a curse of his blessing , nor his goodnesse an occasion of sinne , either by depriuing thy selfe , or others of the vse thereof , or by abusing the same to the hurt of thy body , or mischieuing of others . Glorifie God in peace and plenty , comfort thy selfe , glad the heart of thy neighbour , let him praise God in the feeling of his blessings with thee , and not enuy thy wicked prosperity . But in the day of aduersity consider . Fall not to vnprofitable murmuring , grudging , complaining , cursing , &c. It is the worke of God whatsoeuer the meanes be . For nothing is without him . He vseth crooked things to the accomplishment of his will , as well as straight . But the wisedome of God in applying them to vnknowne ends , and good ends , excuseth not mans malice , and euill intents . Weigh the reason of aduersity by wisedome , and then rest on God , as Iob did , and as Dauid did in Sauls persecutions , in Absolons rebellions , and Shimeis cursed raylings . Iob said , The Lord giueth , and the Lord taketh away , and we must receiue euil ( punishment and chastisements ) because we are euill , as well as good of the Lord. The former are our deserts , the later Gods mercy . Dauid said of Shimei , Let him alone , peradu●nture the Lord hath bidden him curse . So consider that this is the worke of God. Therefore feare , blaspheme not , neither fret , nor striue . Thou canst not alter the course of the heauens , nor change the weather , but thou in wisedome applye●t all thy worldly businesses to the times , and as the times will giue thee leaue . Anger , and contention is but vaine . This patient consideration and contentation is inforced by a reason of the intent and end of Gods wisedome herein ; God hath also set the one against the other , &c. So hath God tempered the life of man with the intercourse of crosses , and succession of things contrary , exercising iudgement , iustice , and mercy in his secret counsell , that man might find nothing what to say , or doe , to imagine or deuise in any state , of himselfe . For Gods worke is most wise , secret , and firme , vnalterable by man , not to be preuented , nor amended by his erroneous counsels . But the must let the arrogant search of causes passe , and glorifie God in aduersity as well as in prosperity , as Iob did : yea , God sendeth prosperity , and aduersity , and other contrary accidents to trie vs , namely , that we may see and know the manifold hidden hypocrisies of our hearts , that by these occasions shew forth themselues in imaginations , affections , words , and workes , Deut. 8. To conclude , God doth this , that wee may know and confesse him to be all in all , and our selues to be but fooles , and beasts of ourselues . Verse 15. All things haue I seene in the dayes of my vanity : There is a iust man that perisheth in his righteousnesse , and there is a wicked man that prolongeth his life in his wickednesse . A Confirmation of the former reason by the effects of Gods secret and wonderfull prouidence , seeming quite contrary to reason , and to be intollerable indignities , which he further confirmeth by the testimony of his owne experimentall knowledge . All things haue I seene . There is nothing that can be conceiued , and knowne by the vnderstanding and reason of man , but I haue had the obseruation and experience thereof . For from the prudent obseruation , and experience of the workes of God , haue I gathered rules of wisedome , for the instruction and direction of others . He addeth , In the dayes of my vanity ; to signifie the fulnesse of his experience of good and euill ▪ of wisedome and folly . He hath seene both in himselfe , and obserued in others the workes of God. This briefly of the testimony . The matter or subiect of the testimony , are two particular effects of Gods prouidence . The first is , There is a iust man that perisheth in his iustice ; namely , for truth and righteousnesse sake . So Abel was slaine by his brother Cain , because his deedes were righteous , and his owne wicked ; 1 Iohn 3. 12. Esay saith , Chap. 59. 15. Hee that departeth from euill , maketh himselfe a prey . Naboth was slaine for keeping a good conscience . The Prophets , our Sauiour Christ , the Apostles and Martyrs , suffered death for the truth . Many are murthered , spoyled , vexed , rayled on by the wicked for righteousnesse sake , and euen the last end of the righteous oft times seemeth to be without honour , as the wicked in hell confesse they erroneously iudged in time of their iouill life ; Wisd . 5. And this is a thing contrary to carnall reason , and hard to be vnderstood ; Psal . 73. 16. 17. And therefore are many offended thereat , and take occasion to depart from the way of truth . For they fully know not this point of wisedome , namely , to relie on the prouidence of God , contrary to humane reason , and that he is most honoured when we trust him on his bare word . The second effect is contrary to this . And there is a wicked man , that prolongeth his dayes in his wickednesse . Contrarily againe , some there be that neither feare God , nor reuerence man , without conscience , without truth in words and deeds , swearers , blasphemers , oppressours , despisers of the good , mockers of grace , couetous , iniurious , and yet flourish in prosperity , haue the World at will , haue children at their desire , build houses , plant vineyards , purchase Lordships , yea , they are honoured of men , and praised for their wisedome ; they liue in health , and die without sicknesse ; Iob 21. 13. Lazarus perished in hunger , Diues liued in pleasure . Christ was soone cut downe ; but Herod liued long , euen till he was foure-score yeeres old . If a man iudge according to outward appearance , these things argue that there is no prouidence at all . But it argueth infidelity , and pride enough , when a man will beleeue nothing without so many reasons and proofes , nor doe any thing at Gods command , till he see his wages ; Mal. 3. 14 Righteous men die , and mercifull men are taken away ; Esay 57. 1. that they might not see nor feele the euils to come on the World , as Lot was taken from among the Sodomites : And wicked men liue to their further vengeance and sorrow , as did Herod . The righteous are chastened with death , and the wicked liue to increase their damnation ; 1 Cor. 11. 32. They are taken away , lest wickednesse should alter their vnderstanding , and deceit beguile their minde ; Wisd . 4. 10. The wicked liue to defile their soules and bodies with all kinde of sinne , to haue all their worldly desires accomplished to ripenesse , as did the Canaanites . Let vs therefore turns our selues to the prouidence of God , and there rest contented . For they that trust in him , shall neuer be ashamed , nor confounded . Verse 16. Be not righteous ouermuch , neither make thy selfe euer wise : why shouldest thou destroy thy selfe ? THirdly , the practise of wisedome consisteth , first in auoyding extremities , verse 16. 17. Secondly , in keeping the meane , verse 18. The extremities are excesse , or defect . The excesse is an errour on the right hand , when a man by pride abuseth his wisedome , in stretching it beyond the limits & bounds of humane capacity , either in defining thereby what is iust , what vniust , or what is truth , what errour . Be not righteous ouer ▪ much . A man cannot be too righteous in respect of obedience to the Commandements ▪ yet if he be so much addicted to one or some , as that hee despiseth the rest , he bewrayeth hypocrisie and folly , and may well be said to be too iust . For a man is not to cull out what hee thinketh good , thereby to iustifie himselfe , and to condemne others ; but as Dauid saith , to haue respect to all the commandements , else shall hell limit his obedience , and serue God , or rather seeme to serue him according to his owne liking ; but reseruations and exceptions God abhorreth . But a man may make himselfe too iust , when hee presumptuously taketh vpon him beyond his apprehension , to define what is right , what not , in this confused disorder of the World , and state of frailety , wherein all things are full of difficulty . For no man must presume aboue his gift , or stretch himselfe beyond the line either of all mens capacity , or his owne . This is but to intrude a mans selfe into the roome of God , and to make himselfe a Law-giuer , rather then an vnderstander and doer of that which is already giuen , and so in the end become rather zealous of his owne Lawes , and fancies , then of Gods ; as the Pharisees were , and Papists are , and other heretikes haue beene . Neither make thy selfe ouer-wise . As thou must not set vp ▪ a iustice , or zeale of thine owne , so neither a wisedome , or doctrine of thine owne . And this a man doth , when he will search further into the wisedome of God , then he hath reuealed in his Word . But sith the most perfect hath hardly attained to the fulnesse of reuealed wisedome , how shall a man pierce into that which is not reuealed ? Surely , he that will needs behold the Sunne with open eyes in his glory , shal loose his eye-sight , and so shall he loose his wits that will pry too deepely into the secrets of God. If a man will search further then God hath reuealed to man , or beyond the measure of his gift , he cannot but fall into heresies , and foolish fancies , which euen to common iudgement , shall be ridiculous or wicked . Therefore saith Solomon , why shouldst thou be desolate , or destroy thy selfe ? Why shouldest thou prouoke God to anger , by proudly prying into him , and not rather honour him by humble obedience , admiring rather his wonderfull wisedome in his workes , then seeking to comprehend his infinitenesse to pride thy selfe withall , or yet to limit him to thy reason , and seeking for satisfaction in things that cannot be had , rather then to do good workes , as many proud barren talkers do now a dayes . The foole seeketh wisedome , and findeth it not . The Iewes will be righteous without Christ , they will haue a Church of their owne making , and a Christ of their owne forming : ( So will the Brownists and Anabaptists , &c. The Greekes will be wiser then Christ , both lew and Gentile will be wiser and better then God. For whose doctrine was madnesse , and life sinfull , and end shamefull , if not Christs ? whose lawes and traditions are preferred , inforced , and vrged more then Gods ? But the one is wicked , the other foolish , both are both , and so are they desolate . For God hath destroyed the Iustice of the one , or them for their Iustice and Goodnesse , and the wisedome of the other . And so shall the Popish celestiall , terrestriall Hierarchies , their Iustice , and deuotions , proue wicked madnesse . If a man interpret these words of righteousnesse in ciuill causes , as it is said ▪ summum ius summa in●uria , and as Cicero saith , Viuimus in faece Romuli , non in repub : Platonis , and of calumniations of the law , that is but a branch , for the words are to be taken in the generall sence of all diuine and humane things . Verse 17. Be not ouermuch wicked , neither be thou foolish : why shouldest thou die before thy time ? THe contrary defect is set downe in this verse , which is an errour on the left hand . As some will be too iust , and too wise , so some againe will be too wicked and too foolish . Be not wicked ouer-much ▪ &c. As thou must not arrogate to thy selfe to define what is iust and right at thy pleasure , as though thou haddest all knowledge , and all descerning , and the perfection or highest degrees of all , so neither must thou runne out into the other extremities of dissolutenesse and wickednesse . For , because thou canst not satisfie thy irreligious curiosity on the one side , must thou therefore deny the prouidence of God on the other side , and despise his ordinance ? Because thou canst not comprehend his vnreuealed wisedome , wilt thou therefore cast off all knowledge and discerning ? Because thou canst not sound the bottome of Gods wisedome , and find out the vnknowne trackt of his pathes , neither canst comprehend the reason of this or that , or why thou shouldest doe , or not doe this or that ; wilt thou therefore cast off the royall commandement , and walke in crooked turnings and by-wayes ? Wilt thou not vnderstand those duties aright , whereby thou art to testifie thy humility , feare , and obedience , because thou canst not goe beyond that which is written , or beyond thy line ? Wilt thou not reade the Scriptures at all , because they are hard to be vnderstood ? What must thou needs haue the exact vnderstanding of all , or else wilt thou vnderstand none ? This is indeed the common folly of Popish Ideots ; They dare meddle with any thing , saue the Bible : For they beleeue as the Church beleeues , but what it beleeueth they know not , so they beleeue they know not what , and liue they know not how . They are too wicked , too foolish . If the Scriptures be hard , then must thou pray more earnestly , and labour more diligently . But the Gospell is hid to them that perish , not to others . Because there is , and all wayes hath beene so much contention about the points of religion , and the chiefe articles of the faith ; must thou therefore make thy selfe an Epicure ? Must thou cast off all care , and seed thy belly ? Because the Primitiue Church was pestered with heresies , must the Pope therefore take away all knowledge of God , clasping vp the Bible in an vnknowne tongue ? And because Saint Ierome complaineth of the abuse of the common knowledge of the Scripture in the mouthes of some prophance vulgars , must all men , euen the whole Church therefore , be cast out into vtter darkenesse , must there be neither preaching , catechizing , nor praying ▪ Must the Booke of God be turned into pictures and idols , teachers of lies ? Must Pastors and Teachers be turned into idle Monkes and Fryers , and faith and true obedience the onely meanes to saluation into their regularities ? As before the prophane made a common prattle of Scripture without reuerence , so now must they therefore be deuout in lies contrary to Scripture ? A faire mends . Because Monkes and Fryars , the Popes orders , had too much liuing , not onely Tithes , the Churches due by diuine right , but the best Temporall liuings , lands and houses ; must the Ministers of Christ now be stript of all , and be plaine beggars ▪ Yea , destitute of common meate , drinke , and lodging ? Because they had too much for nothing doing , must we haue nothing for sore trauell ? Because they had more cloathes and gownes then needed , must we therefore by extreame need be driuen to weare but halfe gownes ? And because they were wolues , deuouring the flocke , must therefore the flocke now be greedy dogges worrying their she pheards ? Because nothing was enough for those Drones , shall therfore any thing be enough and good enough for diligent and faithfull Labourers ? Stulti dum viuant vitia in ventraria currunt . The world is a foole , and a foole runneth euer out into extremities . Too iust or too wicked ; too wise , or too foolish ; too lauish , or too couetous , superstitious , or not religious at all , if not a Papist , then an Atheist . If not bringing gifts-superfluously to the Tabernacle , then taking away all maintenance , as these greedy swine , the ciuill pompous Epicures doe in these present dayes , wherein euery one is skilfull to rob the Church without remorse , to maintaine greedy Bell , and proud Iezabel , to keepe the Minister vnder , that the deuill may be aloft and raigne , who ●ideth on their backs sumptuously sadled , and lodgeth in their bellies filled with the Church goods , Satans sweetest bits . Why shouldest thou dye before thy time ? Why shouldest thou bring Gods heauy iudgements vpon thee for thy dissolutenesse and contempt ? The workes of the Lord are wonderfull , and to be sought out of all that feare him , that hee may be glorified in them . For neither the dumbe creatures , nor the dead praise him here in earth . But he destroyeth them that dispise the knowledge of him and his lawes . For wherefore hath the Lord giuen his word , but that we should know it and doe it ? As Dauid exercised himselfe in the law day and night , and as the Bareans searched the Scriptures to try Pauls doctrine , for which they were commended of the holy Ghost ; so must we also without curiosity search out diligently the secrets of the Lord therein contained . For things written belong to vs , and to our children . And the diligent shall attaine to the subtilty of knowledge , and to vnderstand the darke sayings of the wise , Prou. 1. 4. 6. But the vngodly that casteth his words behind him shall be reproued . And those mad fooles that gaue all to the Fryar , but snatch all from the Ministers of Christ , and delight in their wants and miseries , shall receiue a iust reward of their extremities . For what outward token of sound grace , is to be found almost in any of them ? and who are they that desire most to creep into these possessions , but Zijms , ●ims , and goats in sheepes cloathing , or plaine rauening wolues ? Who desire that all liuings might be impropriate , that we might not haue where to put our heads , as our Sauiour complaineth . The deuill is put out at the fore-dore for a foule theese , and comes in at the backe doore like a braue gallant : wee were once wilde oliues , and are hastening to our old ●ildenesse againe : for our faith whereby we stand , is fruitlesse , and lyes a dying , but the brutall part , the flesh , is euen deified , as Satan deified himselfe in the sight of God and the Angels . Verse 18. It is good that thou shouldest take hold of this , yea also from this withdraw not thine hand : for hee that feareth God shall come forth of them all . THis verse setteth downe the practise of wisedome in keeping a meane betweene vaine curiositie , and prophane dissolutenesse , or contempt . It is good that thou shouldest , &c ▪ Hold the meane betweene these two extreames , turning neither to the right hand nor to the left , as the Lord hath commanded in the Law , but keepe an euen course , or godly mediocrity . It is good to search into the depth of the word , and workes of God without curiositie . For the Lord giueth wisedome to those that seeke her as gold and siluer , to know Iustice and iudgement , and equitie , to vnderstand a Prouerbe , and the interpretation the words of the wise , and their darke sayings , and a wise man wil heare , and increase counsell , and a man of vnderstanding shall attaine to wise counsels . Pro. 1. Yea also from this withdraw not thine hand . His meaning is , not that we should make a mixture of righteousnesse and wickednesse , of wisedome and folly , which are things contrary , and haue no communion at all one with another . For what fellowship hath light with darkenesse , and Christ with Belial ? There be many Atheisticall belly-gods in these daies that will be compounding , and deuizing mediums , according to their owne fantasies , and deuizing such religions as may stand with their owne lusts , they will gather the dewe of sweetest flowers with the Bee , and sucke Pitch and Tarre ; and Horse-dung with the Waspe and Hornet ▪ and dunghill-Flye , and make a loathsome potion of Gall and Honey . They will neither be too pure , not too popish , neither too good , nor too r●guish , but they will sauour of both , like Laban and Esau , because God may abhor●e the religious Atheist , and spue the honest Epicure out of his mouth . For such dregs are not for his seruice . Blessed are the pure in spirit , notwithstanding their imperfections and infirmities , but cursed are they that halt betweene two religions , seruing their lusts of both . But the meaning of the holy Ghost is , that we should acknowledge our owne imperfections and weakenesse , both in regard of exact righteousnesse , and discerning of perfect Iustice in the intricate and difficult matters of the world , and of the depth of Gods secrets , and to teach vs modesty . We cannot be too iust , nor too wise , so long as we containe our selues within the compasse of the written word , and withall goe not beyond our line , that is , presume not aboue the gift that God hath giuen vs ; Neither yet too wicked , nor too foolish , so long as we do but see and acknowledge our weakenesse in knowledge , and defectiuenesse in discerning of Iustice and Iudgement , and disability to attaine to the fulnesse of euery gift , and therefore rest our selues contented with that which we can attaine to , trusting in Gods mercy for the rest ( not enuying our betters , and of pride , striuing to make all alike ) as the Lord saith to Paul , My grace is sufficient for thee . 2. Cor. 12 9. It was wickednesse and folly therefore in him that had but one talent , to goe bury it in the ground , and to sit idle : But as it is an ordinary thing for a rich man to be couetous , and to seeke to be too rich , so it is for the meane or poore to be carelesse , and prodigally to waste that little which hee hath . For he that seareth God , &c. A reason of the former speech , because he that hath the feare of God planted in his heart , shall auoyde both curiosity and dissolute ignorance : He that dreadeth the Maiestie of God will not arrogantly and presumptuously prie too farre into his secrets , nor limit his prouidence by his short and shallow capacitie , nor yet contrarily depart away from the knowledge of him in his word , and workes , but exercise himselfe in both , as Dauid did , and all the godly haue done . Verse 19. Wisedome strengtheneth the wise , more then ten mighty men which are in the Citie . AN hortatorie conclusion of the premisses . Therefore follow wisedome , depart not from her directions and counsels . This exhortation is included in the reason or confirmation thereof : For wisedome hath more strength , then ten men of power and might in a Citie , for the defence thereof . Prudence excelleth puissance , and counsell valour . A weake man that hath light , is better then a giant that is blind , and a man ouer-commeth the Lyon , and the Elephant , and taketh the whale . For there is a time when the strong is weake , and the weake strong , and wisedome findeth it out . Great buildings are raised by skill , or wisedome of that kind , not by plaine strength . The ship also is guided by wisedome , and by wisedome of that kind are the windes and floods , made seruiceable . Hester by wisedome deliuered the Church of God from their oppressours , and brought Haman to the gallowes that he had prepared for Mordecai . By the wisedome of Iudeth was Bethulia deliuered , and the deuouring hoast of Olofernes disperst , and cropt vp with the sword . And by wisedome , Leonidas king of the Spartanes with sixe hundred men dispersed fiue hundreth thousand of Xerxes hoast . So that the strength of his tenne hundred thousands were broken by sixe hundred men , and Greece deliuered . Iusti● . lib. 2. Verse 20. For there is not a iust man vpon earth , that doth good , and sinneth not . FOurthly , the practise of wisedome standeth in a right consideration of the condition of man since the fall . For there is not , &c. The true and full vnderstanding of this principle giueth great direction to the wise , both for the bridling of impatience , anger , reuenge , &c. and also for euen and moderate carriage of himselfe among all sorts of men , and in euery matter . First , this is to be laid downe as an infallible ground , that no man is perfectly good , nor yet can attaine to perfect goodnesse in this vaine life . Therefore is euery man full of imperfection and wants , whereupon commeth such disorder , crossenesse , and difficulty of euery matter . Euery man then being fraile and sinfull , doth often more or lesse depart from this duty , partly of ignorance , partly of temptation , and who is hee that offendeth not in his tongue ? There be many obstacles to let euill deedes , and remorse of conscience setleth the heart before they be acted , besides manifold occurrences : but the tongue is neere to the heart , and as it were the sound of the heart , which is conueyed by the ayre of the breath , and qualified by the imagination of the minde , which followeth either the suggestions of Sathan , or the cursed humours in euill . I say cursed , because the body is a masse of sinne and death , by the curse ; Gen. 3. 17. Well , seeing that regeneration is but here begun , and not perfected , and that all men , partly of temptation , partly of infirmities are subiect to many falles in deedes , and words especially , there shall , and must be occasions of anger , discontent , reuenge , &c. Verse 21. Also take no heed vnto all words that are spoken ; lest thou heare thy seruant curse thee . A Consequent or conclusion of wisedome , deducted necessarily from the former ground . If all men be subiect to offend often by deede and word , then must thou not giue thine heart and memory to all the words that are spoken . Let not all crosse speeches , angry , and idle words , settle in thine heart , and memory : But let them passe away as other vaine sounds doe . For he that will examine euery word that men speake , sometimes of heat , sometimes vnaduisedly , &c. shall neuer be charitable , but alwayes contentious , neuer quiet , but alwayes grieued , and such seedes being receiued into the heart , will bring forth no good fruit , but corrupt the good seedes of grace , and make the ground barren . Euill words are the seedes of many euill workes : Let the seedes die , and much euill shall be auoyded . When angry words are past , let euill thoughts passe away with them , and make them an occasion of firmer friendship , reconciliation and charity , which was a cause of emnity . But let not the euill spirit bring in these thoughts againe , at least giue them no entertainement , lest the last errour be worse then the first . Lest thou heare thy seruant curse thee , Asher Lo tishmagn ; id est , when as , because thou shalt not , or oughtest not to heare thy seruant speaking euill , or reprouing thee . But in charity forbeare to examine his words and deedes too strictly : And then is this conclusion or precept inforced by an argument of the Greater denyed , to denie the Lesse , n these words . If thou oughtest not alway to heare with griefe thy seruant reprouing thee , or his angry complaints , then much lesse oughtest thou to regard the angry speeches or contumelies of others , &c. If in wisedome thou must turne away thine eare , and winke at many both words and deedes of thy seruant , who is maintained of thy Table and purse , and oweth duty and reuerence to thee , then mayest thou much more passe-by the reproaches and petty , abuses of others , that liue aequali iure vvith thee , that are free , as we , say , vnder God and the King. To conclude , if a man in charity must beare with the infirmities of his seruant , and those that are obliged to him by any bond or duty , then must he much more be of charitable behauiour towards all men , by suppressing anger , impatience , reuenge , &c. Verse 22. For oftentimes also thine owne heart knoweth , that thou thy selfe likewise hast cursed others . A Confirmation of the former instruction concerning the bridling of anger , reuenge , &c. by the testimony of a mans owne conscience , conuincing him by the Law of nature , which teacheth euery man to doe to other men as he would be done to . As thou wouldest haue them to beare with thine infirmities , so beare thou with theirs , and make another mans case and state thine owne . For oftentimes also thine owne heart knoweth , &c. Examine thine owne conscience , call thy selfe to account , and thou shalt find that thou hast often despised , and reproached others . Therefore heare , and beare with patience that other whiles , which thou hast imposed on others , and hauing a feeling of this frailtie , and many more in thy selfe , be readier to pardon then to reuenge wrongs in words or deedes , And compare not thy common infirmities with other mens personall sinnes , nor yet contrarily , that thou mayest be an indifferent Iudge betweene thy selfe and others . By personall sinne , is meant that speciall sinne , which euery particular person for his part is most addicted vnto . And by speciall , is meant a greater degree of this or that sinne , in this or that particular man ; otherwise all sinne is in all men , but it is of a seuerall , of a differing conditure in seuerall men . If thou beest naturally more patient , and another cholerick , iustifie not thy selfe , nor yet condemn him by this comparison . For thou shalt finde some vertue in him to match thy patience , and some vice in thee to match his choller . But if his anger be sanctified , or but his infirmitie , and thy patience naturall or ciuill , he is a man , and thou art yet but a beast , yet in the flesh , and among the fleshly , thou hast thy commendation , and that is thy portion , thy reward ; Mathew 6. Weigh these things by wisedome , and thy heart shall be armed against manifold vanities , to liue in rest , quiet , and comfort , in some good measure , in this miserable life , as these rules haue prescribed . Verse 23. All this haue I proued by wisedome : I said , I will be wise , but it was farre from me . FRom this verse to the end hee declareth the difficulty of wisedome , to shew that curiosity is vaine on the one side , and that diligence to attaine to some good measure of wisedome , is requisite on the other side , and by consequence the errour of man appeareth in the one , and imperfection in the other , and vanity in both . Now the obiect of wisedome is either good or euill , things reasonable or agreeable to good reason , or things wicked , which are either with reason and subtlety , or meere madnesse . The difficulty of the former hee declareth by his owne experience in this verse . All these things haue I tryed by wisedome , that is to say , that which I haue said concerning the extremities and mediocrity for the establishing of the heart in patience and comfort , I haue seene and tryed by the direction of wisedome . Neither yet is a man moderate and wise enough , because he is able to bridle impatience , but he must diligently bethinke himselfe as well of that which is to come , as of that which is passed or present , whereupon the happy issue or euent of things present doe depend . For the experience of things past , and coniecture of that which is to come , or may happen , is the ground or direction of that which is to be done for the present , that the same may be to right and good purpose . For it is not enough that a thing be good in his kinde , but rightly applyed , and vsed to good purpose . And herein hath wisedome her chiefest stroke . Therefore I hauing obtained knowledge , and the practise of knowledge , euen wisedome , thought to attaine to the depth thereof , and said within my selfe . I will be wise , but it was far from me . But how much I thought my selfe more meerely to haue attained to wisedome , by so much the more was I further off . For where is wisedome to be found ? Where is the place of vnderstanding ? Iob 28. 12. Wisedome is a protection against all euils to come , wisedome directeth in iudgement and equity , wisedome guideth in the right way , and guardeth from the incursions of Sathan and the wicked , the wicked subtle , and the wicked mad or sensuall , both foolish , both beastly , and enemies to godly wisedome . Verse 24. That which is farre off and exceeding deepe , who can find it out . A Reason of the difficulty of good wisedome , or of wisedome exercised in that which is good . That which is farre off , or remoued farre away and out of sight ( an allegoricall speech ) worne out or dispersed away by succession of times , which doe alter and eate vp all things , who can find out ? For of innumerable things past , there is no knowledge at all , and of a few memorable things there is some generall conceit ; but the condition , or conditure , or circumstantiall existence of the times , and things past , is vanished , and that which was most common , is now become most difficult . And the learned is perplexed in searching out that which was once most triuiall . It is a difficult thing to calculate the whole figure or countenance of the heauens , in any one day of the moneth , sixe hundred yeeres agoe , &c. But it is more difficult to know the whole condition or state of that generation then liuing , though we may gather much by those that wrote in those dayes . The Papists for want of this wisedome are become sophisticall sots in the interpretation of the Fathers , and Scripture . If this calculation were granted to vs , as it was to Moses , and very much to Solomon , all the Scriptures and all Lawes should be most plaine and most easie to be vnderstood of him , whom the god of this World hath not blinded . And exceeding deepe , who can finde it ? If things past be difficult , as the arrow or bird in the ayre vanishing out of sight more and more , insomuch that a man can onely say ; Yonder is a Bird , but what kinde , what colour , and many more indiuiduall differences , he cannot tell , but guesse by coniecture as well as hee can ; then are things to come much more difficult , being buried as it were in a darke dungeon , or pit , into which the eye can diue but very little . But all the deliberation of the wise proceedeth from the comparing of things past and to come , without which , a thing in it selfe good , shall not haue like effect , yea , it shall haue a contrary effect , and euent . The word of Gods prouidence is firme and sure , and it is before vs , but it is seene of them to whom God reuealeth it more or lesse . Man is not able to conceiue what is good for him , or right , it is the gift of God. But in his last end vpon reuiew of all things past , he shall see his manifold errours , vanities , madnesses on the one side , and of Gods wisedome , goodnesse , iustice , and mercy on the other side , if that iudicious , and gracious reuiew be giuen him . For many liue in darkenesse , and die in darkenesse , without obseruation of Gods workes , like beasts . This of the difficultie of wisedome , in respect of the obiect of good , which is of God. Verse 25. I applied mine heart to know and to search , and to seeke out wisedome , and the reason of things , and to know the wickednesse of folly , euen of foolishnesse and madnesse . HEre he beginneth to declare the difficultie of wisedome in finding out , and comprehending the deprauation , malice , and corruption of mans nature , which is infinite , for as he gaue his heart to know , to trace out , or see into , and to finde out wisedome , and the reason of things by the discourse of wisedome : so also he laboured as diligently to know the wickednesse of folly , or depraued wisedome of the vngodly , that feared not God , and the fortuous peruersenesse of reasonlesse mad ones that are carried like beasts after their lusts , their naturall light of vnderstanding and reason being extinguished . Verse 26. And I finde more bitter then death , the woman whose heart is snares and nets , and her hands as bands : Who so pleaseth God shall escape from her , but the sinner shall be taken by her . AN explication of the infinitenesse of this wickednesse and folly , by an example of speciall obseruation of one kinde of folly , to wit , of the harlot . And I finde : The harlots diuellish subtilties he illustrateth , First , by a comparison of the Lesse to the Greater , more bitter then death . Death is terrible , and the paines of death are grieuous . Yea , all creatures abhorre death as an enemie to nature , and a most grieuous euill , because it is a deuourer , and a destroyer . But this is a small thing in comparison of the sorrowes , calamities and miserable destruction that the flickering harlot bringeth a man vnto . For she is Vorago , the death and destruction both of body and soule , goods , and good name . So that shee grindeth a man and his estate all to powder . Secondly , her subtile deuices are compared to snares & nets . As the fowler and fisher are skilfull to catch fowles & fishes by their snares and nets , which otherwise are out of mans power and reach : so the harlot by her wilie deuises insnareth the wise by inflaming lust in them , which blindeth their vnderstandings , & bringeth their soules in the end into the bondage of the body , the Harlot , and the Deuil How she maketh and setteth her snares , and nets , Solomon depainteth out by an hypotyposis , or liuely description , Pro. 7. 10. to the end . Her bates or songs are pleasant , witty , and sugred words . Pro. 5. 3. The lips of a strange woman droppe as an home combe , and her mouth is smoother than oyle . She is subtle both by words and gestures , to kindle lust , to enamour and rauish the simple with the loue of her , she maketh her selfe a beautifull and precious Iewelin his eyes , she transformeth her selfe to delude the sences , & like a lugler draweth the imagination after her shewes to make him phantasticate on her as an angell , whereupon she seemeth to be an angell in his deluded eyes , when she is indeed but an Empusa , Lamia , Strix , a beastly whore , to be put to grinde in the house of correction , acommon pocky Iade . And her hands are as bands . After that she hath once entangled their affections , she then bindeth them as prisoners are bound , as Delilah did Sampson , and leadeth them to hell . She in effect saith , as Delilah did . The Philistims be vpon thee Sampson , death and destruction be vpon thee my sweet heart , Prou. 7. 27. Her house is the way to hell , going downe to the chambers of death . She kisseth , shee imbraceth the foole in her armes , she ioyneth hand in hand , she dallieth , she mingleth now and then a discord with her lasciuious concords to whet the affections , but her armes are ropes wherewith the gentle louing beast is bound for the slaughter , and the feete of the spider inwrapping the bee or flie in her copwebs . Yet are these simple ones strongest , and the wisest also in their owne conceits , and so are they led as an Oxe to the slaughter , and as a foole to the stocks , Prou. 7. 22. This of the illustration . Who so pleaseth God shall escape from her . Here he amplifieth her deuillish subtilties , by the power and force thereof in the persons tempted . First , negatiuely onely he that feareth God , as did Ioseph , shall escape from her ; or he that is good before God in his election , being taken by her shall escape from her though he be , through humane frailtie , for a time deluded by her . For the elect may fall , but neither wholly , nor finally . The seede of grace shall be of force in the end to ouer-power her force . Secondly , affirmatiuely , but the sinner shall be taken by her . He whom God hath forsaken shall be surely taken by her , he shall neuer be able to ouercome the strength of her temptations , but giue place to his fleshly lusts , prouoked and inflamed by her . For she is the rod of Gods indignation vpon the sinner , and her house is the wide gate and broad way that leadeth to hell . Verse 27. Behold , this haue I found ( saith the Preaecher ) counting one by one to finde out the accompt . Verse 28. Which yet my soule seeketh , but I finde not : one man among a thousand haue I found , but a woman among all those haue I not found . A Confirmation of the infinitenesse of the harlots wicked subtilties , and the fooles madnesse , by the impossibility of finding it out . Behold . A note of a wonder , of attention , and serious consideration , of vehement asseueration , and of sensible proofe . For a man will beleeue what hee seeth , or else nothing , behold , consider , thinke well of it , see in your owne experience if it be not true . This haue I found counting one by one to finde out the accompt ; That is to say , weighing one thing after another , or diligently searching out , by discourse and obseruation , all the subtilties and deuices of the harlot , and the mischiefes that insue thereof . Which yet my soule seeketh . I still desire to finde out her turning of deuices , her innumerable plots and fetches , her blindings , her variable trans-forming of her selfe , to worke vpon the affections , as the Musitian turneth his instrument to what tune he pleaseth . But I find not : That is , there is none end of her wickednes . Shee is thespawne and fountaine of all manner of euils : For euery word and gesture is a world of deceits . Her apparrell , and euery part theseof , her motion , countenances , lookes , glaunces , frownes , flickerings , are innumerable . Shee fils the mind full of fancies , & configurateth them as she list , like a deuill . She stirreth vp the flesh into rebellion against the spirit , like a deuill . Omnia spirant delos . Her fingers are snakes , her words drops of poyson , she weepeth with the crocodile louingly and compassionately , her eyes streame out the venime of the cokatrice , she hath Hyaenaes voyce , and deuoureth as Leuiathan . For she bringeth the foole into a paradise of pleasure ; but his out-gate at the last is the stocks , pocks , gallowes , hell . Saith the Preacher . A confirmation of the truth of this discourse and obseruation , concerning the infinite wickednesse of these subtle fooles & made fooles , by the testimony of the person searching , discoursing , obseruing : The Preacher , a man of age and experience , and exercised all his life in the studies of wisedome , and knowledge of all things good and euill . One man of a thousand haue I found . q. d. there is a possibility to find out the subtle deuices and turnings of men that are wise and wil-full in euill , though they giue themselues ouer to delude , & ensnare . For there is some curbe of reason , some small remorse , whereby their wayes are something more plaine , they all deuiate not altogether from the principles of humanity into diabolicall falshood , cruelty , and shamelesnesse , and so some few of them may be found out and comprehended . But a woman among all those haue I not found : there is not one of these witty wicked harlots can be found out , i. their infinite wayes and deuillish deuices to deceiue , circumuent , ensnare , yea , and to spoyle by subtlety and cruelty , is not to be comprehended by the reason of man , because the wicked woman is reasonlesse , remorselesse , sencelesse , dead in sinne , her proceedings , and sudden enterprises are vnnaturall , and voide of all reason ; her spirit is buried and extinguished in her lusts , and so hath Sathan more power ouer her , and more powerfully worketh by her . Therefore her strange deuices , deceits , pleasing allurements , yea , and her cruelties also are like the deuils . Though Ahab had sold himselfe to commit wickednesse , and was euen sicke of his couetous desire , yet such a wicked and sudden plot , whereby to obtaine his desire , neuer entred into his minde , or if into his minde , yet not into his heart , to act it , without further prouocation , as that of Iezabels in murthering innocent Naboth . Verse 29. Loe , this onely haue I found , that God hath made man vpright : but they haue sought out many inuentions . A Generall conclusion of the difficulty of wisedome , concerning foolishnesse and madnesse , and of the infinitenesse thereof , illustrated by the contrary , namely the state and condition of man in his creation . God made man vpright in his vnderstanding , reason , will , affections , but they haue sought out many inuentions , that is to say , the whole nature of man being corrupted , euill cogitations , studies , and deuices proceed from him , partly through ignorance of God and his truth , partly of hardnesse of heart , yea , his vnity with God being dissolued , he is become a beast , his spirit being cast downe into vtter darkenesse , euen the sediment of concupiscence , or the cursed flesh . For all that is in this world , is the lust of the flesh , the lust of the eyes , and the pride of life . There is nothing but lust . Therefore there is no truth but lies , and deceits in man , and they are partly brutish or fleshly , and partly deuillish . For he is the Lord of the flesh . CHAPTER VIII . Verse 1. Who is as the wise man ? and who knoweth the interpretation of a thing ? a mans wisedome maketh his face to shine , and the boldnesse of his face shall be changed . SOtomon in the former Chapter , hauing treated of wisedome , the practise of wisedome , and difficulty thereof , the scope whereof was that we should rest contented with these things that God for the present offereth vs , and also abstaine from all wearisome and curious searching into the workes of God , and euill workes of men , wherein God hath a ruling , and ordering hand ; he I say taking occasion by this last instruction or remedy of wisedome , proceedeth on forward to demonstrate the vanity of worldly things , by the instable and vncertaine administration thereof , which is two-fold ; the one of man in this Chapter , to the end of verse 13. the o●h●r of God , from the verse 14. to the end of Chapter 9. To which the former is subordinate , and both of them so variable and confused to mans reason , as that no certainty thereof can be defined by any man , but things are swayed no man can tell how , nor whether they ●end . And this is the fist example of vanities obserued in outward things : For here he speaketh of things according to their outward appearance to humane reason . Of this Chapter there be two parts . The first containeth the dutie of men in ciu●●state , to the end of verse 8. wherein the awfull state it selfe the weth vanity , being caused through the corruption of mans crooked disposition ; and much more doth the transgression of his duty herein , bring forth vanity and misery . The second part toucheth the tyrannicall abuse of gouernment , from the verse 8. to the end of the 13. verse . But this he doth by way of instruction , as in the former Chapter , shewing here also what the practise of wisdome is in ciuill state , to arme a man still farther with this remedy against the miseries and euils that in this regard also may befall him , that so he may obtaine some measurable ioy , contentation , and comfort in this life . This first verse is an Eulogie , praise or commendation of wisedome , and that by the excellence of wisedome , and the effects thereof , The excellence is set forth by a comparison of equals denyed , figured by a communication , and that againe by an exclamation , or Epiphonema , more significantly or emphatically to expresse the worthinesse of wisedome Who is as the wise ? What man of any estate , degree or quality may be compared to a man of wisedome ? None , Who knoweth the interpretation of a thing ? An explication of his excellence , illustrated , and figured in like manner : Who hath vnderstanding , iudgement & discerning of things , persons , places , times and seasons , as hath beene already said , & is now to be further declared , who hath these , I say , but the wise ? Who knoweth what to speake , and when to speake ? Who knoweth when , and how to beginne a businesse , to proceede , to surcease , to handle a businesse , to tarry for occasion , to take opportunity , but the wise ? Moreouer wisedome is set forth by the effects . A mans wisedome maketh his face to shine , and the strength of his countenance shall be changed . These words haue relation to the former Chapter , verse 2. 3. 4 5. 6. That is to say , whereas I said before that a man was armed against the vanities of this life , by mourning , anger , sorrow , sadnesse of heart , countenance , behauiour , &c. and that was a point of wisedome ; so now contrarily in another case or respect , the same wisedome maketh the countenance of the wise lightsome , amiable , serene , that no token of indignation , griefe , anger , displeasure , may appeare therein , but the frowning seuerity , and sadnesse thereof is changed into the contrarie . The vnderstanding of this point of wisedome appeareth by that which followeth after . Verse 2. I counsell thee to keepe the kings commandement , and that in regard of the oath of God. THe principall proposition of a mans duty towards the higher powers , wherein the practise of wisedome consisteth . The words are an admonition or counsell . I counsell thee to obserue the kings mouth , or word , or to keepe his commandements , according to the intent thereof , as it commeth from his mouth , and is maintained by his power , and that not so much for feare of his power , and punishment , as for the oath sake , in faithfulnesse and conscience , whereby thou art bound to God , and to him vnder God. In old times some of the kings of Iuda caused the people to sweare that they would serue the Lord , and cleaue to him , and renounce idolatry . This loyall obedience is subordinate to our obedience to God , and is our obedience to God , forasmuch as rulers and gouernours are ordained of God , to which therefore we must submit our selues vnder him , and to him in them , and to their lawes being agreeable to his lawes , and grounded on his lawes . For the lawes of God are generall for all nations , and generations of the world , and respect the conformitie of mans nature thereunto , and therefore continue the same for euer ; but the lawes of Princes are alterable , and changeable , at their discretion , according to the condition of times and people , but yet by the direction of the lawes of God. This is godly wisedome , godly policie . For the maine intendment , spirit , and life of mans law , is the preseruation and keeping of Gods law , that those that haue not an inward conscience and feare , yea , loue wrought within them by the preaching of the word , or light of naturall principles before the word commeth , that those may haue an outward conscience , to which they shall be inforced by the power of the magistrate , to make brutish men ciuill , and ciuil men religious , if God giue grace , and religious men to continue religious . And therefore as Saint Paul termeth the Gospell of Christ , his Gospel , which according to his wisedome and discretion , hee propounded , vsed , and applyed to the best , for the planting and further building vp of the Church ; so is Gods Law the Kings Law , and his word the Kings word , as he taketh it into his custody to impose it , and to inforce the obedience thereof vnder God vpon all men , and to punish vnder God the breakers thereof . Est enim medicus reipub . Therefore must wee chearefully , readily , willingly , faithfully obey the same , as if wee had receiued it immediately from the mouth of God. Verse 3. Be not hasty to goe out of his sight , stand not in an euill thing , for he doth whatsoeuer pleaseth him . AN explication or illustration of the former generall instruction , by the contrary practise of folly , here forbidden . Be not hasty to goe out of his sight . If any thing displease thee , because thou thinkest it not to be agreeable to iustice , and right , or some way inconuenient , or some damage thereof to ensue to thy selfe , &c. take heede of pride , and choler , let it not appeare in thy words , countenance , or gesture , which are appearances of a rebellious disposition , yea , seedes of future rebellion ; when occasions , and further prouocations shall come thereunto , shew no token of displeasure at all , but in wisedome humble and submit thy selfe , and speake as by good and lawfull leaue thou art permitted , that it may plainely appeare , that thy heart is for the Kings honour , and safety . Therefore doe not vnaduisedly , or in discontent depart out of his presence , nor in such sense or appearance refraine from his presence , lest the disposition of thy heart be suspected to be rather from him , then towards him . For that is the seede , or beginning of a disease , which doubtlesse shall be purged , or with disgrace curbed , or at lest he shall alwayes haue a iealous eye ouer thee , and how doubtfull things may be interpreted in that case , consider . For great euils may come vpon thee causelesse ▪ but yet vnknowne ; for he that is in an ill name , is halfe hanged . Howsoeuer , thou hast giuen aduantage to thine enemies , and laid a way open for them to come betweene him and thee . To conclude , boast not thy selfe before the King , neither arrogate any thing to thy selfe , be not too wise before him , as though thou wert an instructer or teacher , or haddest a reach beyond him ; but let thy wisedome and counsell be so couertly ingested , as that rather it may appeare to him to be his owne , thy words being as it were an occasion to bring it to his minde , so shall he conceiue and vtter , and doe that which thou wouldest haue him , without any impeachment of his honour at all , seeing that that which was thine , is made his owne , and so is his owne counsell and will , not thine . Put not thy selfe forth before the King ; Prou. 25. 6. Lest thou carrie the shew of a corriuall , or part stake , but be modest , and humble . And herein Ioab did wisely , when he sent to Dauid to come and take Rabbah himselfe , lest the victory should be imputed to him , but Saul vndeseruedly enuyed Dauid , for the songs that the women sang of his victory of Goliah . Stand not in an euill thing . Stand not in a thing proudly , though thou beest in the right , as it seemeth to thee , neither stand in an euill without pride . For pride marreth a good substance , and euill marreth a good circumstance . If thou stand in an euill thing of errour , it shall bring present disgrace , and if it be of pride , it shall bring present destruction . In this case therefore aske counsell of wisedome , and shee shall giue thee true direction to come out of both , to auoid both . It is discredit enough to erre before a great man , to stand in an errour is disgrace , for it betokeneth folly , but to stand in it in pride , is stubbornnesse and madnesse . For hee doth whatsoeuer pleaseth him . A reason to inforce the former admonitions . It is in vaine , and a point of greatest folly to contend with him that hath power in his owne hands , yea , who onely hath power , which cannot be opposed without iust punishment . For contention controuleth and rebuketh , and then is power no power , and the heart that prepareth it selfe to resistance , intrudeth it selfe into his roome , who hath sole command vnder God : an euill matter indeed may be resisted , but neither the person , nor place . Well , concerning the cause , there is great wisedome to be vsed , be not thou for thy part too iust , nor too wise , as was said before , lest thy cause be construed to be but a pretence , and the beginning of a disease in the Common-wealth . For the King is the Common-wealths Physitian . By King , we may vnderstand euery man in authority , by going out of his sight , to depart from duty and obedience . It is an Hebrew phrase . Ionah 1. & 3. Verse 4. Where the word of a King is , there is power : And who may say vnto him , what doest thou . A Prossyllogisme or confirmation of the former reason , Where the word , &c. The commandement of a King is with power to haue it done . He may doe very much , be it right or wrong , by the weight of his power , and who may say vnto him , what doest thou ? What subiect can oppose himselfe to power , to controule , or expostulate there with ? Seeing that he sustaineth the person of the whole Common-wealth vnder God , how can one or a few branches contend against the whole tree , or against the root , or body thereof ? The strength and power of all is put into his hands . What then is a priuate man , or a priuate cause , be what it will ? A common and dangerous griefe indeed is equiualent , and easily perswadeth a Prince , but it is enough for a priuate man to haue displeased , for who shall stand in for him ? Verse 5. Who so keepeth the Commandement , shall seele none euill thing : and a wise mans heart discerneth both time and iudgement . A Reason inforcing the practise of the instruction , verse 2. He that keepeth the commandement , &c. He that sheweth himselfe modest , and obsequious to these , whom in duty he ought to obey , shall be free from many dangers , troubles , and incumbrances , and preuent such calamities , as may not onely for the present , but afterwards vpon displeasure arise . Howsoeuer a great man will contend for his honour : And he that resisteth , shall make himselfe a prey to euery man. But he that is dutifull and louing , shall auoid all . And a wise mans heart discerneth both time and iudgement . The wise in heart knoweth what is lawfull , what vnlawfull , and how farre . He discerneth when to obey , when to dissemble , how to obey , how farre , and when to be ignorant , when to with-draw himselfe , in what sort , in what measure . The wise hath discerning of the prouidence of God , to which he giueth place , and therefore in all things he tryeth what is the good pleasure of God. These words I take to imply an answer to an obiection , thus . A man sometimes for being too ready , obsequious , and hasty in obeying the commandement of a Prince , may procure to himselfe and others great euils , as Doeg did . For Princes haue their errours , and are tempted to euill as well as other men ; and oft times a small errour at the first occasioneth great euils , and who is he that saith or doth not sometimes that , whereof he repenteth him not ? Therefore may too quicke obedience displease afterwards , as well as present slacknesse . Againe , a Prince is not himselfe , but all his subiects inclusiuely , euen the whole body or state of the Kingdome : So that in a King there is not onely an vnion of body and spirit , as in all men , but also of his person , and the politike body or state . Now if in commanding he swerue from this vnion , here is the difficulty of wisedome . Answer . All this is true . But the wise man in obeying obserueth time and iudgement , and so in slacknesse also . Opportunity calleth him forth , iudgement biddeth him speake , and hold his peace . Doeg was destitute of vnderstanding , both in his words and deedes ; 1 Sam. 22. 9 ▪ 10. But the Kings Sergeants shewed wisedome , verse 17. Ioab answered wisely , 1 Chro. 21. 3. but too harshly ; 2 Sam. 19. 5. 6. Verse 6. Because to euery purpose there is a time , and iudgement : therefore the misery of man is great vpon him . AN explication of the answereshewing a reason , why that a wise man obseruing time and iudgement , shall feele none euill , at least so farre forth as by mans wisedome can be auoyded . Because to euery purpose , &c. All things are in the hands of God , and the hearts of Kings also , and his purpose in the least thing is vnchangeable . So that for euery thing there is a time prefined of God , together with a most wise , and right meanes and manner , wherevpon euery euent necessarily dependeth . Now he that obserueth this worke of God , shall auoide all euils . A thing in his kinde good , may by euill vsage be made naught ; and a good deede must be ordered by time and iudgement . If time be preuented , it shall be frustrate , yet afterwards , though otherwise effected . For God doth all in time and season , and will haue them cloathed with his owne circumstances also ; but the vaine imaginations of man are innumerable , and hee is giuen to take too much vpon him , as though all things were in his hand . But God will make him know that hee is but vaine man. Therefore is the misery of man great vpon him . A consequence or collection of the manifold and great miseries of man , applyed to the disobedient , and ouer-wise : Because there is a due time , and right meanes , and manner in the prouidence of God , for euery thing to his owne glory , which is the ground and guide of good wisedome ; therefore is there so much vanity in all counsels , wordes , and workes , and the endlesse troubles and miseries of presumptuous man are occasioned from hence . Verse 7. For he knoweth not that which shall be : for who can tell him , when it shall be ? A Reason why that the vanitie and miserie of man should be increased by the most wise and good prouidence of God. For he knoweth not what shall be . The good wisedome of God is not the cause of vanities in politicke state , but an occasion , and mans ignorance and malice is the cause . For being depriued of wisedome and iustice through his owne malice , his imaginations are all foolish and vaine , and his follie is vpon him . The deliberation of the wise standeth in comparing things past and to come , but the one is farre off , and the other is deepe , as was said in the former chapter . But foolish men , impatient , and ouer-wise , are altogether ignorant of that which shall be , neither doe they regard whether it shall be , or no , in the prouidence of God , but they haue a prouidence of their owne , a false , coyned , or apish world , to which by their subtilty and violence they thinke to cause all things to incline , and to make Gods prouidence and wisedome to stoupe downe to theirs , perswading themselues that that shall be which they haue purposed , and closely plotted , and deuised the meanes , and manner how it shall be effected . Here is vanity and misery enough . If a man stand in opposition for a good thing , he cannot tell whether that good thing shall be or no. For there are many things good in our vnderstanding , which are not so in the wise prouidence of God. But as it is good , so must it be well , and it cannot be well , but in Gods appointed time , with all circumstances fitting . Who can tell when it shall be ? Although this good to be effected , or euill to be reformed , is to be taken in hand because it shall be done in the common iudgement and desire of men , yet who can tell a man when it shall be done , and how it shall be done ? If a King himselfe would doe a thing , he must depend on Gods prouidence , and tarry till the appointed season . For God is the chiefe Pilate of the ship , and the Watch-man of the city . And if a thing shall be done by him , yet the time and manner is vncertaine . Hee must not striue against God , neither must thou being a particular branch , of particular capacitie , striue against the root that beareth thee and all the branches , whose generall good , first , and consequently particulars in their kindes , it respecteth , as thou doest thine owne . Well , seeing that a man either knoweth not what shall be , or else knoweth not how and when it shall be , his contention intangleth himselfe in great errours , troubles , and dangers , and his disobedience , and contention shall be punished , he shall not escape : He must depend vpon the prouidence of God , and opportunitie offered of God , and not stand in an euill thing , nor euilly in a good thing before the higher power . Verse 8. There is no man that hath power ouer the spirit to receiue the spirit , neither hath he power in the day of death : and there is no discharge in that warre , neither shall wickednesse deliuer those that are giuen to it . AN exposition of the miseries that the foolish and rebellious runne into . There is no man hath power ouer the spirit to preserue the spirit , &c. Although that the man of strength and subtiltie verily thinketh through his power , wealth , and subtle plots to effect his wicked designes , and to escape punishment , yet is this but foolishnesse and imprudence , caused of hautinesse of stomacke . For his life is not in his owne hands , neither hath he power to liue , or free himselfe from death by any meanes or deuice , when the king requireth it as a iust reward of his wickednesse . There is no discharge in that warre . There is no casting of weapons then to ouer-power the kings power , which is to alter and change the state of a kingdome , a great worke of Gods prouidence . For when the king in iustice exacteth his life , the whole burthen of the kingdome presseth him to death . But if there be iniustice , or rigorous extremitie in the matter , who shall stand vp in defence for him against the king ? Who shall take vp armes with him ? Neither shall wickednesse deliuer those that are giuen to it . It is the custome of the wicked to seek to auoid imminent dangers by euill meanes , as Caiaphas and Pilate did , but he that feareth the frost , the snow shall fall vpon him : Many thinke to auoid pouerty with theft , vsurie , couetousnesse , but all in vaine . Neither shall violent nor craftie courses preuaile or helpe a man. It is impossible to breake off the whole politicke body in him . If the king will be auenged of him that hath offended , who shall stand on his part to deliuer him ? For who shall expostulate or examine the cause ? Who shall bring the King into iudgement ? If the case be all mens , and euery mans , there is indeede an equiualence in the matter , for the whole body matcheth the head , and the head is not for it selfe but for the body . Surely it is an hard case , that the head should make all the body sicke . For the disvnion of the head and the body is lamentable . When the body of Israel tooke a new head to it , namely a king , God was displeased . God appointed them Iudges , but they had rather imitate the nations , then stand to Gods ordinance . Againe , afterward , when it tooke another head to it , Ieroboam the sonne of Nebat , what was it the better ? That was not the salue for their sore . It is one thing to change a state , or an head , and another thing to purge out a corruption , or in time to weare it out . Wickednesse can neuer deliuer those that are giuen to it . Surely if one man , then all men in one body must abide the triall , and the rod of correction . For if they will needs auoid the scourge of God one way , they shall bring a scourge vpon themselues more grieuous to be borne another way . Not the Senate of Rome , but the whole world executed Nero : For he was an enemie of mankinde , and defacer of the image of God , a resolute dissolute tyrant . Hee was no gouernour , but a destroyer , and put himselfe out of office , and left the body of his dominions destitute , and for his part exposed it to dissolution . So did not Saul , nor Rehoboam , nor Manasses , nor Amon , &c. Wickednesse is not to be reformed by wickednesse in the ordinance of God , but euill is to be ouercome with goodnes saith the Apostle . This of the duties or practise of wisedome in ciuill state , whereby to auoid , at least to mitigate the vanities , troubles , and vexations of this miserable life . Whereupon wee may gather by necessarie consequence what vanities or miseries a man is subiect to in a politicke state . And for a man to liue out of such an estate is misery it selfe : For men should be , as in old times dispersed people haue beene , more vile then beasts , and better is the worst common-wealth then none , and the worst peace then the best warre . All which things argue the necessitie of vanity : And the practise of wisedome , is to mitigate the same , by reducing mankinde to the best of miserable estates , according to the prouidence and ordinance of God , and to abide an inconuenience to auoid a mischiefe . So it is in the body , and so it is in the Common-wealth . Verse 9. All this haue I seene , and applyed my heart to euery worke that is done vnder the Sunne : There is a time wherein one man ruleth ouer another , to his owne hurt . THe second part of the Chapter of tyrannicall abuse of gouernment , or that which is done vainely , against law and right . All this haue I seene . A confirmation of the proposition following by the testimony of his owne experience . All this that I haue spoken , and am to speake of , of people and magistrates in ciuill gouernment , I haue seene , euen with mine eyes , and applyed my heart to euery worke that is done in the world . This is a confirmation of his obseruation , by the meanes and diligence that hee vsed to obtaine the true and exact knowledge of things . For as a mans heart and diligence is , such are his obseruations . The wise taketh the right course , and findeth out the truth . But the foole bringeth forth superstition , false rules , and like conclusions . There is a time wherein one ruleth ouer another , to his owne hurt . The proposition of this vanitie . Rule and soueraigntie is desired of all . For herein the pompe and glory of man sheweth forth it selfe most . And great states are commonly counted happie . For in regard of superiority , splendor , and administration of humane things they are tearmed gods . But sometimes this title , state , and power is turned into greatest vanitie . It becommeth vaine , first in respect of those that are gouerned , when a Prince seeketh rather the hurt then the good of the people , as when he falleth to couetousnesse , and oppression , when he exalteth , deiecteth , graceth , disgraceth , according to his owne lust , not regarding the worthinesse , or vnworthinesse of the persons , whereby vertue is put to rebuke and silence , and all manner of vice flourisheth , as weeds in an vncleane or vntilled soyle . Secondly , in respect of the gouernours , whose wickednesse shall be punished with euerlasting ignominie . For as they are most eminent in place and degree , so shall the commendation of their vertues , or the shame of their follie be eminent also and memorable for after times . That a man should raigne ouer others to his owne hurt , is but vanitie , and of other vanities the chiefe . Verse 10. And so I saw the wicked buryed , who had come and gone from the place of the Holy , and they were forgotten in the citie , where they had so done : This is also vanity . AN exposition of the euils , or vanities , that follow tirannie , to wit , buriall and obliuion . And I saw the wicked buried . Their wickednesse profited them nothing , they were as gods , but they died like men , yea , they arrogating the glory of God to themselues , liued like beasts , and were pitted like beasts , tumbled into the graue , or depriued of the honour of the graue , as was Cononiah and Iezabel , and Ahabs bloud was lickt vp of dogges . There be many examples hereof of Emperours and Popes . Who had come , and gone from the place of the Holy. An illustration of their misery by a comparison or vnlikenesse of their place and dignity , and their end . They went and came with pompe and terrour , to the place of iudgement , they sate in maiestie vpon the seat of iudgement , which is the place of the most holy , they sate on the throne of God , and forgetting themselues to be but men , vsurped the glory of God , as Nabuchadnezzar , Senacherib , Antiochus , Herod , Antichrist did . Therefore so much the more remarkeable was their latter buriall or latter end , the vanitie o● pompous tyrannie more euident , the pride of the wicked wise more despicable , and their end made a document to the liuing of mans madnesse and miserie . Howsoeuer they are couered with darkenesse , and returne to their dust . Their show , and stirre , and tumult in the world , is but the crackling of thornes vnder a pot , which maketh a noise for a while , and suddenly falleth into ashes , which are cast vpon the dunghill . This is their end . And they were forgotten in the Citie , where they had so done . A second euill or vanitie of tyrants . Whereas in their life time they would be as gods , they died like men , and were soone forgotten as beasts . As soone as they were put into the graue , so soone were they put out of minde and memorie . They were not worthy to be thought on , nor spoken of , but their names rather to be clipt and curtalled , as Ieconiahs , Ier. 22. 24. or cast into the ground to rot and consume with their corpses , and to be made documents to the liuing to their euerlasting shame and contempt . As Princes are the most eminent and excellent in their kinde , I meane of mankinde , so in their degenerating are they most vile , and as salt hauing lost the sauour , most vaine and miserable . For the earthly felicitie and glory of a Prince , is his honour , which being turned into shame is the greatest miserie . Vertuous Princes shine as starres in the world , their names are alwaies fresh in memorie , their names are honoured and reuerenced in the hearts of men , as though they were yet liuing , and their workes here done in the flesh , increase still to the glory of God in the world . Their influence hath a perpetuall liuely operation . For their worthy acts , their counsels , wise sentences , are rules of instructions and direction to all ages , and peoples . But it is quite contrary with wicked Princes . Therefore in life , in death , after death are they most vaine and miserable . Verse 11. Because sentence against an euill worke is not executed speedily , therefore the heart of the sonnes of men is fully set in them to doe euill . A Conclusion of these vanities , containing a most heauy sentence or iudgement , wherein : First , he declareth the cause of wicked mens boldnesse in sinne , in this verse . Secondly , he propoundeth the iudgement it selfe in the two next verses . This verse is an exposition of the reason or cause , why that men , both Prince and people are so bold and fearelesse in wickednesse . Their heart is fully set in them to doe euill . They are fully bent on mischiefe , and will presumptuously doe it , why ? Because God doth not presently powre downe the fiercenesse of his wrath vpon them . If God should presently send his hangman , the Deuill , to plucke the thiefe by the throat , and flye away to hell with him , hee would be afraid to steale . If he should send his executioner to plucke out the tongue of the swearer , blasphemer and scorner of his word , and so carrie him to hell in the sight of all men , tearing out his bowels , and sprinkling his bloud in the ayre , he would be afraid to open his mouth , le●t he should offend . Some sinners of all sorts God hath , and doth strike suddenly , as Senacherib , Antiochus , the Sodomites , &c. to be insamples to the liuing . But so long as a sinner hath escaped once , twice , &c. and that he seeth others to liue long , and die in sinne without punishment , or extraordinary vengeance , he is emboldened , and hopeth the best , thinking that God hath forgotten , or seeth not , or that his sinnes are not so great , or that God will not punish him . And thus abusing the patience and long-suffering of God , he continueth & hardeneth himselfe in sinne without remorse . And so will by no meanes be brought to confesse , and acknowledge his errours . But if he doe it , yet will he not amend his wayes , but hoping of pardon , rather adde drunkennesse to thirst . Verse 12. Though a sinner doe euill an hundred times , and his dayes be prolonged ; yet surely I know that it shall be well with them that feare God , which feare before him . Verse 13. But it shall not be well with the wicked , neither shall he prolong his dayes , which are as a shadow ; because he feareth not before God. AN exposition of the iudgement it selfe in these two verses , which standeth of a denunciation of punishment on the sinner , and a pronunciation of deliuerance and blessing on the good . Concerning the former . First , it is illustrated by an argument of the diuerse , which is figured by a prolepsis , whereof the obiection is the imagination of the presumptuous sinner , as before . The answer is expressed here . Though a sinner doth euill continually , figured by a synecdoche of the speciall , to wit , a finite number put for an infinite , an hundred times , amplified by a comparison of the lesse , to argue the greater , and his dayes be prolonged in euill , meaning many yeeres , figured by a Climax or gradation thus . Though a sinner doth euill , and not onely so , but continually , and not onely continually , but long time doth euill , that liueth extraordinarily long to doe euill , yet shall he be punished , figured by an hyperbole , to wit , a meiôsis , or liptote , yet shall it not be well with the sinner , illustrated by a commoration , the wicked ▪ neither shall he prolong his dayes , illustrated by a similitude of a shadow ; as Iob 8. 10. 11. 12. 13. 14. 15. Secondly , this denunciation is explicated by the cause thereof , Because he feareth not before God. The contrary is vnderstood by anantapodosis , but in hypocrisie before men , or for feare of the Sword. Concerning the later part , to wit , the pronunciation of deliuerance and blessing of the good . But it shall bee well with the good . First , confirmed by the testimony of his owne knowledge . I know , which is further confirmed by the certainty and infallibility thereof , Surely . Which is spoken in opposition to the vaine imaginations of dreaming sinners or slumberers , in the verse afore-going , who imagine that they are good in doing euill , and in doing euill , hope well . Secondly , by the cause , That feare God. Which is illustrated by a distinction or difference of feare , that feare before him . To wit , not in shew , but in truth and deede , behauing themselues alwayes godlily and reuerently , as in his presence . The wicked haue a seruile feare , which causeth them to runne out of his presence , as Adam did , and they labour to expell that feare also , to liue securely in sinne ; but by the preaching of the Law , it is maintained , to bridle and compell them by outward force of the ciuill sword . Thus farre of vanity increased by the instability and variablenesse of humane things , in regard of ciuill gouernement . Verse 14. There is a vanity which is done vpon the earth , that there be iust men , vnto whom it happeneth according to the worke of the wicked ; againe , there be wicked men , to whom it happeneth according to the worke of the righteous : I said , that this also is vanity . HEre Solomon beginneth to declare how vanity is increased , by the vncertainty and variablenesse of the diuine administration of all things , as they appeare to carnall reason , or worldly wisedome , which cannot comprehend the secrets of Gods infinite wisedome , in the gouernment and disposition of all things . For those things are in measure reuealed onely to Gods secret ones . They that feare him , and keepe his Commandements , as Dauid saith , are wiser then the experienst aged , and worldly teachers . But Solomon speaketh here of the vanities of all worldly things in state of corruption , both within man , and without man , not of the gifts and graces of Gods children , to whom all things are sanctified , and greatest miseries turned into comfort , and meanes to felicity , which to the naturall man are sorrow , and beginnings of endlesse sorrow . For though euery carnall man striue to worke a contentation , and felicity out of them , yet shall he neuer doe it , but trouble and sorrow shall be his portion , when he hath striuen with might and maine all his life , when he hath salued , and smeeted , and skinned ouer , and with what gentle deceitfull lenitiues he can , healed himselfe ; yet shall all be rotten within , and vanity shall breake out as filth out of an old festered sore skinned ouer , or a rotten egge broken vnder the Hen , at the time of her hatching . There is a vanitie which is done vpon earth . As if he should say ; when I considered th● condition of men in the world , both the good , and the bad , him that doth his duty in that state of life wherein God had placed him , and him that doth it not , him that feareth before God , and him that casteth the feare of God ; then I saw another thing contrary to mans reason , namely , that there were iust men , who deserued praise and preferment , but they had the reward of the wicked , and there were wicked men who deserued to be disgraced and punished , but they were countenanced in their wickednesse , and by wickednesse obtained preferment . Neither had the iust man a benefactor , nor the wicked man an auenger , the godly man oppressed had no deliuerer , nor the sinner oppressing any that would curbe , and punish him . But contrarily , the vngodly man flourished as a greene bay tree in fauour , prosperity , and honour ; wealth and honour was heaped vpon him : on the other side , the godly was wounded with the tongue , despised , and suppressed , and subiect to many afflictions and miseries ; his goodnesse was not regarded , his wisedome set at naught , and both enuyed . But vice was set aloft , and the vicious exalted . In which case there seemed to be no prouidence of God in the World , but confusion and chance rather , or a carelesse ouer-sight , things being carried topsie turuy , without all regard . And this was also vanity among many others before specified . Verse 15 : Then I commended mirth , because a man hath no better thing vnder the Sunne , then to eate , and to drinke , and to be merrie : for that shall abide with him of his labour , the dayes of his life , which God giueth him vnder the Sunne . A Conclusion and consequence of the right consideration and vse of worldly things . And I commended mirth , &c. Seeing that there is such confusion and disorder in all things , which no man can comprehend , nor redresse ; I thought it best for a man to cast off all vnprofitable and endlesse curiosity , which is irkesome and grieuous to the flesh ; and to cheere his body , and reioyce his heart with those worldly goods , which God hath by honest labour and trauell in a lawfull calling bestowed on him , seeing that that is the fruit that onely shall abide with him , and for that end hath God giuen them , which vse onely is to be made of them , and none other , all the dayes that a man liueth here vnder the Sunne . Verse 16. When I applyed mine heart to know wisedome , and to see the businesse that is done vpon the earth : ( for also there is that neither day nor night seeth sleepe with his eyes . ) Verse 17. Then I beheld all the worke of God , that a man cannot find out the worke that is done vnder the Sunne , because though a man labour to seeke it out ; yea , further , though a wise man thinke to know it , yet shall he not be able to finde it . A Confirmation of the former consequence , concerning the right consideration & vse of worldly things , namely , that it is better to reioyce in that which God giueth for the present , then curiously to search out the works of God for further contentment . The reason is drawne from the vnprofitablenesse of such kind of labour , because it is endlesse , and fruitlesse , which he proueth . First , by his owne endeauour , and other mens also , in this verse . Secondly , by the issue or euent thereof , which is a knowledge of the impossibility of that which seemed possible , verse 17. Concerning the first . In the time when I applied mine heart to know wisedome : When I set mine heart with full resolution to know by diligent search , as God had giuen me extraordinarie gifts and meanes to seeke out this vnknowne wisedome of God in the administration of things here below , and to see the businesse that is done vpon the earth , to see the reason , and to finde out the good of mens great labours , and endlesse toyle in all places and ages , which are full of strife and contention about obtaining some great matter , which in a confused imagination and hope they ayme at . For also there is that neither day nor night seeth sleepe with his eyes . For there is that striueth by all indeauour of body and minde , night and day ; one labouring by practise to obtaine , another by the studies of learning , and learned obseruations to search out that imagined good , and the right meanes to obtaine it , which are the secret wayes and pathes of God , whereof they imagine to themselues a certaine possibilitie : Then I beh●ld all the worke of God , that a man cannot finde out the worke that is done vnder the Sunne . I saw that the way of diuine administration , by which all things , and euery thing is gouerned and ordered , exceeded all apprehension , and capacitie of man. This was the issue and euent of my labour , and exercise of my wisedome in this businesse , euen impossibilitie to finde it out . For , or because though a man labour to seeke it out , yet shall he not finde it . A reason of the impossibilitie . Let a man labour , euen the best Emperike in this kinde , by manifold experience , and by greatest contention , and extention of strength and wit continually to seeke it out , yet shall his labour be all lost . This reason is figured by a Reuocation , or Correction in the next words , Yea , further though a wise man thinke to know it , yet shall be not bee able to finde it . Euery man is an emperike in this kinde , but what shall I speake of the vndergatherers , or aftergatherers , and short witted ones ? For let the learned man that hath gifts and meanes , and seperateth himselfe to this diligent search , who is able to comprehend in minde the whole frame of the world , both the conditure and vse of this great engine , that comprehendeth at once the state and course of times from the creation till this present , that can descend from the most vniuersall nature to the most particular , and contrarily , this is the best reader and interpreter of the booke of nature , this is hee that thinketh and hopeth to finde out the workes of God ; let this man I say , doe what he can , yet shall he not be able to finde it , but be tossed about in a Labyrinth , or as a way-faring man in an vnknowne desart . If a man cannot define any thing because the formes of things are vnknowne , if he know not the creatures themselues , ab imo ad summum , neither shall he know the wisedome of God in the vse of them . The world is Gods engine by which he worketh , he that cannot know the engine , cannot know the worke that may be done with it . The wisedome of God in the making and vsing of this engine , is infinite , constant , certaine , and vnchangeable , not to be comprehended of that which is finite , imperfect , and changeable . Therefore there is nothing better then to reioyce in that which God giueth , with contentment , in the feare of God. This hath hee giuen vs , the rest hath he reserued to himselfe . It is enough for the seruant to doe his masters will , to vnderstand what hee reuealeth to him , and commandeth , not to inquire into his secrets , and demaund reasons . For then shall hee be no longer a seruaut , but his masters fellow , and equall . But God will haue no equals nor fellowes , neither can he . CHAPTER IX . Verse 1. For all this I considered in my heart , euen to declare all this , that the righteous , and the wise , and their workes are in the hand of God : no man knoweth either loue , or hatred , by all that is about him . THis Chapter is an explication of the vanity aforesaid , verse 14. chap. 8. increased by the instabilitie , and variablenesse of diuine administration , or aeconomie , as it seemeth to carnall reason , or outward appearance . And also of the consequence of the right consideration and vse of worldly things , verse 15. The maine substance and scope is , that the diuine gouernement both in ciuill and naturall policie , both of man and all things with man , is secret and vnknowne to man , that there seemeth to be nothing in the world but at axie and anomie , disorder and confusion , which plainely euinceth that no man can by any endeauour or wisedome , worke or finde out any good to himselfe by or in them . Which thing some men vainely labour to doe . Others againe , vpon this consideration take occasion to be dissolute , and Epicurish beasts . But the maine intent of the holy Ghost , is to teach men to quiet their hearts in contentment with their lot , and to seeke for the chiefe good elsewhere , euen in feare and obedience , chap. 12. 13. Of which good euery state and condition of life is partaker ( else could it not be the chiefe good ) because all worldly things are but subseruant to this good , God hauing turned the curse into a blessing to them that beleeue , and is therefore subseruant to this good also . So that the poorest may enioy it as well as the richest , and the greatest Monarch in the world . This explication is made by an induction of particular examples in this chapter , The first is of the euent of all persons , to the verse 7. The second is of the euent of the deedes and endeauours of men , verse 7. 8. 9. 10. The third is of the euent of counsell and wisedome , verse 13. to the end . For all this I considered in my heart , euen to declare all this . This is the first example of induction . For ] is here a note of a conclusion . q. d. Whereas I said before that to some iust men it happened according to the deedes of the wicked , and contrarily , which is confusion , disorder , and vanitie : And that therefore it is the best thing for a man to eate , drinke , and to be merry , which thing onely is certaine to him , because no man can finde out the worke that is done vnder the Sunne , as I my selfe and many others also haue found by much study and experience ; therefore euen for this cause haue I let that curious and vaine search alone , and considered another thing in mine heart , to which euen by common obseruation daily before mine eyes I was inforced , namely to vnderstand all this perfectly , and manifestly to declare all this , as followeth , that the righteous , and the wise , and their workes , and whatsoeuer befalleth them , as also contrarily , the wicked , the foolish , and their wicked follies , &c. Which words are vnderstood by anantapodosis , or ellipsis , are in the hand of God , set apart from the power , disposition and will of man , and gouerned by a secret way , vnknowne to man , and by mans wisedome vnsearcheable . No man knoweth loue or hatred of all that is before them . Henee it is that no man is able to determine of Gods loue or hatred by any thing subiect to man , whether good , or euill things , perfections or defects , whether naturall gifts of mind and body , or outward possessions , or any thing that occurreth to the senses and minde of the naturall man. Therefore it must needes be a vaine labour , and fruitlesse , studie to seeke for any profit , contentation or happinesse , in any thing by the endeauour of mans wisedome here vnder the Sunne . Yet is euery man of the earth thus vaine , neither can he be otherwise . Verse 2. All things come alike to all : there is one euent to the righteous , and to the wicked , to the good , and to the cleane , and to the vncleane , to him that sacrificeth , and to him that sacrificeth not : as is the good , so is the sinner ; and he that sweareth , as he that feareth an oath . A Confirmation . For all things come alike to all , that is to say ▪ wit , and simplicity ; beauty ▪ & deformity ; health , and sicknesse ; soundnesse , and diseases ; wealth , and pouerty ; strength , and weaknesse ; abundance , and want ; long life , and vntimely death ; ioy , and sorrow ; honour , and ignominie : finally , all kindes of prosperities and aduersities , happinesses and miseries in this World happen to all , as well to the iust as to the wicked , and contrarily . All men are subiect to the same things , both the good and the cleane , and the filthy that is polluted with all kindes of vices , hee that sacrificeth ( a Synecdoche of the speciall ) hee that worshippeth God , and diligently exerciseth himselfe in all Christian duties , and he that is a contemner of Religion , a scorner of deuotion , a mocker of the godly , and their liues ; there is the same condition of life , and fruition of earthly things , both to the good man , and to the sinner , to him that sweareth without reuerence of God , and maketh no conscience of periury , as to him that dreadeth to vse lightly the name of God in his mouth , much more for to sweare falsly , but maketh conscience both of his deedes and words . Verse 3. This is an euill among all things that are done vnder the Sunne , that there is one event vnto all : yea also the heart of the sonnes of men is full of euill , and madnesse is in their heart while they liue , and after that they go to the dead . AN amplification of the former vanitie by a comparison of all other euills or vanities , figured by an Exclamation or Indignation . This is of all vanities the chiefest , and most grieuous to mans reason , yet not to be thought on with patience , that it should be done to the wicked as to the good ▪ that of men so much differing , as light from darkenesse , heauen from hell , there should be made no difference in the dispensation of worldly things , as though there were neither wisdome nor iustice in the world but plaine chance and blinde fortune seruing all alike . Yea also the heart of the sonnes of men is full of euill , &c. A continuation of the comparison figured by a Climax or gradation . As it is a most vaine and grieuous thing , that the same euent should be to all men , so doth this aggrauate their miserie , that the hearts of men all the time of their life , are full of griefe , sorrow , wrath , enuy , angu sh , ●eare , despaire , euen a lumpe of miseries , vexing and tormenting the whole body , and breaking forth into incurable madnesses and follies , to the disquieting and vexing one of another ; and then after all , to be buried and ro●te in the earth , and to consume i●t● slime and dust , as though they neuer were , or had any being in the world . This is a thing most vaine and grieuous to bee thought , that of a vaine life there should be a more vaine end , yea ▪ that life and death should be nothing but a crackling nothing , sodainely vanishing . Vers . 4. For to him that is ioyned to all the liuing , there is hope : for a liuing Dogge is better then a dead Lion. A Reason , why that death augmenteth this grieuous vanitie . For to him that is ioyned to all the liuing ▪ &c. The Hebrew is , Ki mi a sher jebuchar , quia vter sit , qui eligatur , First , because whether of them he be that is chosen , that is to say , whether the iust or the vniust , he that maketh conscience of his wayes , or he that liueth in his lusts be approued of thee , whose wayes and maner of life thou best likest , and most followest ; when he is dead there is an end of all , and vse of all both good and euill . But to him that is yet remayning amongst the liuing , there is euer still some pleasing hope , and delightfull expectation of better things to the contentation of a mans minde . As he hath a present fruition of good things , so hath hee still an hope of more , and if of euill things , as crosses and troubles , dabit Deus his quoque finem , they shall haue an end , and the remembrance of euills past , shall affect the minde in time to come , I know not with what delight . The remembrance and relation of things past , euen of troubles and dangers delight the aged , as a desire of hearing , seeing , and looking into the world tickleth the young that are vnexperienced . For the world promiseth to the young man great matters , it putteth them in great and proude hopes , but it performeth I know not what . ●t beateth him home that will needes rauen and range . He therefore that hath euaded out of many dangers and euills , is better then he that knoweth not the difference . Therefore to the liuing there is still a feeding hope of a better condition in this inexhaust treasure-house of the variable world replenished with innumerable blessings and benefits of all sorts . For a liuing Dogge is better than a dead Lion. The former speach is figured heere by a prouerbiall sentence . He that is but poore and of meane estate , is better then the man of authoritie , strength , wealth , and honour that is dead , who hath lost the societie of the liuing , the good things and pleasures of this life ( whatsoeuer they be , or howsoeuer mixed ) and is cut off from all hopes , and ioyfull complacence in the fruition of things desired . Verse 5. For the liuing know that they shall die : but the dead know not any thing , neither haue they any more a reward ; for the memorie of them is forgotten . A Reason why that the poore man liuing is better then the corpse of the noble . For the liuing know that they shall die . They know that they cannot alwayes liue here , but while they liue , they enioy the blessings of God here , which all men do desire , and in hope and possibilitie the poore man yet liuing enioyeth all things . For God sheweth forth many examples of exalting and humbling , that the meanest may hope , and the greatest may feare . For they rise and fall by him , not by themselues ▪ The carelesse oft times attaineth to great wealth , and the wrestling niggard commeth to pouertie , but neither of them can describe how . Likewise , the remembrance of death doth put them in mind of their end , and their account , to refraine from euill , and to prepare themselues to die in ioy and comfort , by purging their hearts and consciences more and more through daily renouation of faith and repentance . For which cause a man at the point of death desireth to liue but one houre longer , thinking himselfe for that , better then him that is dead alreadie ; the lifting vp of his heart and hands once more , giueth great contentment to him : and if after that he is dead in the iudgement of his friends , he reuiue againe but to looke vp on them , and to speake two or three words , it giueth them wonderfull satisfaction . But the dead is depriued of all . There is no knowledge of any thing in the graue , no more hope , no repentance . Neither haue they any more a reward . They can adde nothing further to themselues in any respect , neither can any good thing more be hoped for , being cut off from all possibilities . Againe , as the time of labour is here , so is the meanes of reward here : as he here worketh , so shall his reward be increased : as he soweth , so shall he reape in this world , and in the world to come . For the memorie of them is forgotten . Whatsoeuer they haue said and done here , though they haue striuen to draw all eyes and eares after them alone , yet now is there not any thought of them , but they are as though they had neuer bene borne into the world , in respect of the liuing . Both their future hopes , and their glorie past is vanished away , as smoake in the aire , as the bodie into dust , and dust into the winde , which disperseth it all ouer the earth and the waters . Verse 6. Also their loue ▪ and their hatred , and their enuie is n●w perished : neither haue they any more a portion for euer in any thing that is vnder the Sunne . AN amplification by an enumeration of some particulars . Also their loue and their hatred , &c. These words are to be taken actiuely , whether in the good or euill sence , thus : Their loues , kindnesses , liberalities one towards another , their feastings and reioycings one with another , &c. for which they were praised and extolled of men here , is perished . Their hatred , opposition , contention , reuenge , their glorie in ouerthrowing and vanquishing their aduersaries , which also is a blessing promised to the godly , though the godly glorie not herein carnally , as the wicked do , but as the wicked are enemies first to the Lord , and to them for the Lord. In this sence the Saints in heauen reioyce at the vengeance of the wicked which persecute he Church , and waite for the day of vengeance , as men reioyce when their grounds are purged of weeds and serpents ; all this , I say , is now perished . Their enuie also , emulation and ambition , contention of honour and preferment , is now perished . Neither haue they any more a portion for euer ▪ &c. They are now no longer partakers of earthly things , that are so much desired and hoped of the liuing , no fruite of any facultie , or possession redoundeth to them , they haue no part , no footing here any longer , but are swallowed vp of the graue , the pit hath shut her mouth vpon them ; so that their paths and wayes of life are closed vp as the paths of a ship in the waters and of a bird or arrow in the aire . The intent of the holy Ghost in all these things , is to shew the vanitie of life and death ; to crucifie the world to vs , and vs to the world , that we might liue in the Lord , and not to giue way to dissolute , carelesse , epicurish liuing , as the wicked doe interprete all things according to their lusts , and vse them to their damnation , which by words and deeds they call vnto them . Verse 7. Go thy way , eate thy bread with ioy , and drinke thy wine with a merrie heart : for God now accepteth thy workes . THese next foure verses are an explication of the consequence , vers . 15. chap. 8 by an enumeration or an hypotypôsis of the vse of worldly things , by way of an exhortation or permission of their comfortable and ioyfull vse , whereof many make some doubt ; as man is most apt to place a deuotion and conscience in things indifferent , with neglect of that which is necessarie . Our owne things please vs best , but other mens we see a farre off , and are coldly affected . So we deale with God. But the kingdome of God standeth not in meates , drinkes , wedlocks , &c. which are worldly and transitorie things , but in a new creature . For no ordinance of God is to be disanulled . But if we be renewed , all things shall become holy to vs. For to the pure , all things are pure and holy : otherwise , the best things are vncleane to vs , and defiled by vs. We are not vnder the bondage of any thing , but all things are subseruant to vs , and lawfull , except in case of offence . Go thy way . The first particular is of the comfortable vse of meates and drinkes . Giue ouer thy carefull and vnprofitable studies , and idle speculations , leaue secret things to the Lord ; be content with that which he giueth by lawfull meanes in a lawfull calling ; desire not other mens labours , pled not in difficult , hard and vneuen by-paths with griefe and greedie desire , but eate thy bread with ioy , liue comfortably of that which thou hast ; cast thy care vpon God. Drinke thy wine with a merrie heart : Let faith & peace of conscience expell the bitternesse of distrust and feare ; the arme of the Lord is not shortened , nor his hand emptied ; thy care can neither adde nor diminish : the Lord is mercifull , not cruell to leaue his seruants ; he is bountifull , not niggardly ; if he tarrie long , it is but to trie thee . Though he kill thee , as Iob saith , yet beleeue in him . Hope in God , saith Dauid , doe good● , dwell in the land , and thou shalt be fed . Eate and drinke therefore with an hopefull heart , comfort thy bodie with thy goods , For God accepteth thy workes . Because thou art not carefull , distrustfull , fearfull , not leaning to thine owne wisedome , not relying on thine owne prouidence , nor arrogating the gift of God to thy selfe , and blessing thy selfe as infidels doe , therefore doth God accept thy workes , for he accepteth thy person , and hath taken thee into his protection and wardship : therefore eate with ioy , drinke with mirth , liue in comfort . Obserue here , that first we must please God by faith in him , which is his owne gift and worke . Secondly , when he is thus pleased , then doe our persons please him , we are his , and accepted of him in his Sonne , in whom we beleeue . Thirdly , when he accepteth our persons , then do our workes please him , both religious exercises , and externall workes , as eating , drinking , feasting , reioycing , apparelling , marrying , &c. For God is glorified in all things by his children . For they respect the glorie of God their maine end , not the satisfying of the flesh in the affections and lusts thereof . The feasts of Abraham and Iobs children were accepted of God : the royall attire of Solomon , Dauid , Hester , pleased the Lord , because their persons pleased him . The Wedding dinner of the Iewes pleased Christ , Ioh. 2. 2. The labour of the husbandman and tradesman : the honest care of euery housholder , the worke of euery seruant pleaseth him . Faith and a good conscience remoueth away the curse from vs , and then are all things blessed to vs. Verse 8. Let thy garments be alwayes white , and let thy head lacke no oyntment . THe second particular is of Apparrell ; Let thy garments , &c. As God hath crcated all things for the seruice and vse of man , aswel for satiety delight , and pleasure , as for necessitie , not onely skinnes of beasts , haire and wooll for cloathing , but also silkes , and fine linnen for elegance , and ornament , and hath giuen an vnderstanding heart to man to find out the skill and knowledge of converting them to a mans comfortable vse ; he may also vse the same according to the dignity of his person , yet in modestie and sobrietie , in carelesse comelinesse , to shew forth reuerend gravitie , not contemptible leuitie , as phantasticall apishnesse is now in most people ridiculous , making themselues spectacles of folly one to another , as though the soule were made for the apparrell , and the apparrell , to shew forth the lust of the body , which is in these dayes like the fire of hell , deuouring vp all things , firing men and women of all sorts out of their possessions , and bringing many into desperation , their pompous shewes ending in ignominie , and making them by-words to the basest people . Let thy head want no oyntment . In those countries there are many aromaticall plants , and much vse of oyntments which are in those places most precious , and delicious , vsed for the refreshing of the spirits with the fragrant odours thereof . The vse hereof our Sauiour Christ approued in receiuing the oyntment brought him , and commending the woman for it . Iohn 12. 3. 7. and else-where . By oyntment , is meant all kindes of sents and perfumes , and whatsoeuer else for the comfort and delight of all the sences , all precious and pleasant things dainties , and nouelties , vsed not for prouocations to lust , or of pride , but for the ornament of the soules pallace , that she may more cheerefully execute her functions therein . Lastly , white garments and oyntments signifie ioyfull and comfortable liuing in the right vse of the fruit of faith , and peace of conscience . Verse 9. Liue ioyfully with the wife , whom thou louest all the dayes of the life of thy vanitie , which he hath giuen thee vuder the Sunne , all the dayes of thy vanitie : for that is thy portion in this life , and in thy labour which thou takest vnder the Sunne . A Third particular , is of wedlocke , or house-keeping . Liue ioyfully , &c. As heretofore he hath shewed , that wisedome , in respect of worldly goods , is the gift of God to extenuate the miseries of this vaine life , and that both in their getting and spending ; and also , that fellowship and community of life in mutuall duties , is a great meanes also ; so heere he sheweth , that in aeconomie or wedlocke , coniugall loue and societie is a means also , and the gift of God , Prouerbs 18. 22. whereby many miseries in house-keeping , and vexations from without also , are auoyded or mittigated . Liue ioyfully , &c. This he speaketh not as though euery thing in wedlocke were lawfull , seeing that it serueth specialy for the procreation of children for the supply of Gods Church , and accomplishment of the number of the Elect : and also to auoyd fornication , not for brutishnesse , and lasciuiousnesse , after the manner of the heathen , and Epicures , who pamper their bodies by all meanes , and deuices for none other ends . To this end the Apostle , Rom. 13. 13. exhorts Christians to liue honestly as in the day , not in gluttony and drunkennesse , nor yet in chambering and wantonnesse , for marriage is honourable , Hebr. 13. 4. and the lawfull vse of Matrimony in these words , and the bed vndefiled . Which words are opposed to whooredome , and adulterie , whether it be with another , or a mans owne wife , the affections & imagination being fixed on anothers . To bee briefe , his meaning is , that the continuance of coniugall amity , or first vnion of affections , which is the inward bond of matrimony , is a great meanes to auoyde much vanity , which ariseth of the violating of this vnion . This ioyfull liuing is maintained by giuing due beneuolence , 1 , Corinth . 7. 3. and Gen. 26. 8. which text let a man interprete as he pleaseth , I thinke that in all things for mans vse , there is not onely a meere necessitie giuen of God , but also a satietie permitted , not saturitie , which in this kind is salacitie and proteruious behauionr . For if we must marrie in the Lord , as the Apostle there teacheth , then we must liue in the Lord , euen keepe our bodies vndefiled members of Christs bodie , else we cannot glorifie him in bodie and spirit , 1. Cor. 6. 20. To conclude , to weigh this and all things moderately and indifferently by wisedome , let vs note what the Apostle saith , 1. Cor. 10. 13. There hath no tentation taken you , but such as appertaineth to man. Yet his meaning is withall , that we should aime at perfection in all things . Though God beare with our frailties and impersections , yet we must not make a stand for all that , much lesse grow remisse , but rather receiue comfort thereby , and thereupon encouragement in the way to perfection . Whom thou louest . Whom thou hast and doest sympathize and affect aboue all other women . Loue is the procreant and conseruant cause of this comfortable liuing . What this loue is , the Apostle setteth forth by a comparison of Christs loue towards his Church , which is also illustrated by the Equall , he loued his Church as himselfe , euen so must men loue their wiues , viz. as their owne bodies , Eph. 5. 25. &c. And this shalt thou doe , if thou delightest in her loue , ( in the Lord ) Prou. 5. 19. as the louing Hind and pleasant Roe loue their mates , if thou beest faithfull in regard of bodie and goods , that is , if thou liuest onely to her , and for her in the Lord ; if thou prouidest for her , and maintainest her without fraud , according to thy estate ; if thou passest by her infirmities , honouring her as the weaker vessell , and kindly entertainest her friends for her sake . All the dayes . q. d. Loue one another , and liue comfortably together as long as ye liue together , as well in old age as in the flower of youth , as well in the fading as freshnesse of beautie . In that he saith , All the dayes , it is euident , that he meanes not Epicurish loue ( as some thinke he speakes all here in the person of the Epicure ) which proceedeth from lust onely , and is grounded on outward beautie and meere fleshly allurements , and vanish away with beautie , and that with youth . Of thy most vaine life . This he often repeateth to curbe and draw backe roauing fancies and groundlesse imaginations of I know not what happie contentation in this life , which withhold a man from present duties , and present comfortable vse of things , and constancie , tormenting himselfe with discontentment and vnsetlednesse , and so wants or fully enioyes not such comforts or mitigations of vanitie , as here by sobrietie of wisedome may be had . Which he hath giuen thee vnder the Sunne . That is , which wife God hath giuen thee . A good wife is the gift of God , and of worldly comforts the chiefest , Prou. 18. ●2 . An euill wife is a plague and scourge giuen of God to the wicked . All the dayes ) that thou shouldst liue with her in godly loue and honestie , in comfortable societie , as long as thou liuest . Of thy vanitie ) of this miserable life , which to mitigate , God hath ordained this coniugall societie , as a chiefe remedie among others . For that is thy portion . An argument of confirmation . As he said before , that the comfortable vse of worldly goods gotten with great labour , was the gift of God , or remedie to cheere the bodie in the vanitie thereof , Chap. 3. 13 and 5. 18. so here he saith , that the ioyfull , cheerfull , and comfortable vse of wedlocke in the feare of God , is a mans portion , euen the chiefest and best good of outward goods , which who so wants , he can haue no ioy in any thing . For if in ripenesse of age he want this coniugall comfort , he is but halfe himselfe , solitarie and mournefull . But if he be fellowed with a wicked woman , then he is euen no man , and wearie of life . In this life . Many men imagine to themselues a more complete and full portion then this , whereof they make this to be but a part , but yet it is the principall part , and remaineth to man when other faile . For whether a man be in prosperitie or aduersitie , in sicknesse or health , this is a liuing comfort , euen a speciall remedie , and vniuersall remedie appliable to him in euery state . The faithfulnesse of Ouids wife was an onely and speciall comfort to him in his banishment , though she was at Rome , and he in Pontus , as diuers of his Epistles make manifest . And in thy labour , which thou takest vnder the Sunne . He saith not , this is the fruite or end of thy labour , which is the practise or life of swinish Epicures , whose labours are onely for bodily pleasures ▪ and pleasure their whole felicitie ; but in thy labour , in all thy trauels , troubles , sorrowes , sufferings , this is a remedie , reliefe , succour , when a man hath a prudent , faithfull , and louing fellow to compassionate and communicate with him in euery state and condition of life . Verse 10. Whatsoeuer thine hand findeth to do , do it with thy might : for there is no worke , nor deuice , nor knowledge , nor wisedome in the graue , whither thou goest . A Fourth particular of reioycing , is sedulitie or diligence in a mans vocation , both in the workes of our Christian calling , and of our particular calling . Whatsoeuer thine hand findeth to do ▪ &c. God hath giuen a gift or talent to euery man to be exercised therein , God layeth some work or businesse before euery one : worke is prouided for him against his comming into the world : Ars long a , vita breuis : Skill , knowledge or art is long or difficult , businesse is great , but life is short and sickly , time hasteth , and is irreuocable . Therefore performe thy dutie towards God , towards thy neighbours , towards thy selfe , without delay , while time and opportunitie lasteth : for God hath appointed a conuenient season for euery thing , euen the least thing . Thou hast the gift , the worke , the time , the opportunitie and season from him , obserue and do thereafter . Then shall euery thing go well with thee , thou shalt preuent manifold crosses and hinderances , thou shalt haue a quiet and peaceable conscience , and auoide this vanitie , euen the penaltie of idlenesse , which is pouertie and sorrow , and many euills . For whereinsoeuer we sinne , therein shall we be punished ; That is Gods vnchangeable decree . Therefore sayth Salomon , the strong man attayneth to riches , and so to what comforts riches may bring . Surely , whatsoeuer befalleth a man , if it be not through his owne idlenesse and follie , it is not grieuous , but he taketh it as from the hand of God , and is well contented , being for his good some way , and for Gods glory , as the example of Iob testifieth . Doubtlesse this was a great comfort to Iob in his extreamitie , euen the conscience of his innocencie , sinceritie and godly indeuors at all times . This sustained him against the temptations of Satan , of his kinsfolkes , and his wife , for at this time he was throughly tried , his comfort was onely in God , and his good conscience . For there is no worke , nor deuice , &c. A confirmation . The time of working is in this life , it ceaseth in the graue . Heere may a man reioyce in his worke , but when the night cometh , a man leaueth working , and receiueth his wages ; no man shall be benefited by thy workes , wisedome , skill , or counsell , when thou art dead , neyther canst thou praise God , nor glorifie him in the graue . For here is the time of vsing , and bestowing those gifts that God hath giuen for his glorie in this life . The soule must be rewarded according to her workes done in the body , and by the body ; but when the body is dead , the soule can worke no more for a reward . For her instrument wherewith she worketh , is taken away for euer . If the soule glorifie not God with the body and bodily things ( heare this yee Church-robbers , Bels , Iezebels● ) i● shall neuer glorifie him in heauens , but descend to him that is Lord of the flesh and death . For the prophane and vncleane can haue no fellowship with the Saints in glorie , because they are no members of Christ his mysticall body , they are in their menstruous cloth , in their bloud , Ezeoh . 16. Verse 11. I returned and sawe vnder the Sunne , that the race is not to the swift , nor the battell to the strong , neither yet bread to the wise , nor yet riches to men of vnderstanding ▪ nor yet fauour to men of skill , but time and chance happeneth to them all . THE second example of induction of the euent of the deedes and indeuours of men , euincing that nothing is in our power , but all is in the hand of God , Verse 11. 1● . I returned . ) whereas I said before , that sedulitie and diligence is a meanes to auoyde or mitigate many vanities and euills , whereby to obtaine some contentation of minde in this vaine life ▪ it is not so to be vnderstood as that a man can by his owne indeuour obtaine it , neyther yet is hee to place any confidence in his gift or diligence , for they shall be either fruitfull or fruitlesse to him ▪ as pleaseth God. For this is certaine that there is no certainetie in any thing , that man might feare God , and onely depend on him , and know that whatsoeuer he is , or hath , it is Gods ▪ and in Gods disposing to his owne glorie , who will do with his vessells what pleaseth him , he formeth thee , and vseth thee in his wisedome according to his owne will ; but the vaine imaginations of man are infinite . I returned and saw vnder the Sunne . A confirmation of that which followeth by the testimony of his owne obseruation . That the race is not to the swift , &c. This haue I considered , that the vse of those faculties of body and minde , which God hath bestowed on man , eyther in his birth , or by his industry , is not in mans power . For the race is not to the swift , nor battell to the strong Againe , if a man being indued with these faculties , doth also vse them , and vse them well ; yet the profite and fruit thereof is not in the power of him that vseth them rightly . For doe we not see that bread is sometimes wanting to the wise , money , meate , drinke , and apparrell to the learned , wealth to the prudent and men of vnderstanding fauour and grace to men of learning and skill ? Therfore both the facultie and gift it selfe , the exercise of the gift and the benefit of the exercise is to be referred to God , who is the author and disposer of all gifts and euents . Surely , this seemeth to be a great vanitie and grieuous to carnall reason , that the swift should loose the benefit of the race , and another that sitteth still receiue it ; that the strong man. should loose the reward of the battel , and the wise man who procureth much good vnto others , should want necessary foode and payment ; that the prudent and man of counsell , by whom publique and priuate states are settled , vpheld , and maintained , should want riches , and that men of skill , should want good will and fauour . Againe , the swiftest man sometimes in running , looseth the race , the strong armie looseth the battell . So Abraham with his three hundred seruants put foure Kings to flight , Genes . 14. Gedeon with the found of Trumpets murdered the hoste of the Madianites , Iudges 7. Dauid slew the Grant Goliah , 1. King. 17. Leonidas with sixe hundred men massacred fiue hundred thousand of Xerxes hoste . Tomyris Queene of Scythia , deuouted vp the whole hoste of Cyrus , whose force Babylon could not resist . So Iudas Maccabeus cut downe his strong enemies on euery side . What should I speake of the Prophets of Christ , and the Apostles the lights and life of the world ? What was the reward of their wisedome , their gifts and labours ? And why ? Because dogges must haue meate howsoeuer , gluttons must surcharge their stomacks , whores must ●ide in coaches , and fare deliciously , and goe sumptuously ; scuballs , that doe nothing but deuise how to grace a lustfull corps are thought worthy of any thing , of all they haue , be it neuer so much . But Christ in his Ministers , as he was in his owne person , must be exposed to derision and contempt ; any thing is enough for a Priest , they must want necessaries in their greatest labours , as the Israelites did in Egypt . But Bel ▪ and Iezebel , & lay Impropriators aresuperfluous enough ; but wherein they sinne , therein shall they be punished , let all men obserue how they prosper , or whether he depriue them of his grace , at least of continuance of temporall blessings , as they with-hold his coate from him , and share it among them . Let , I say , euery man of wisdome note this , and then tell me how many escape vengeance . Ministers must worke on the weeke day for necessary food ( to make their title of Gentlemen ridiculous ) & earne with great pains the other halfe of their gowne , if they can , and spend their strength on the Sabbath day , while greedy Bel is all for his body , to make it fat and shining , and Iezebel for the shew : yet they sit with bookes in their hands , as in Ezechiels time , they can reade and talke to pride in their wits , their talking is but the crackling of thornes vnder a pot . For the one taketh away the Ministers food to giue it to dogs , and feed horses , and for voluptuous liuing ; and the other plucks off his coate , to further the beautifying of a carrion-Idoll . But if he will please Bel , and admire Iezebel , ( for she lookes about to see who lookes on her ) then he shall be allowed somewhat , the crummes vnder their table , a dinner or a supper , to see and praise their finenesse , and to be blinded with Marthaes courtesie . Bel and Iezebel are the moderators and censurers of his Sermons , if the style and phrase be right , ( that is , nothing to the purpose ) the good seruant shall enter into the ioy of his maister and mistresse . Stat fixum , the corpse is the Idoll that now must be adored and glorified . The Priest must stoupe and yeeld his necke : why ? because the Frier domineered . Is there no difference betweene staring and starke mad ? Stulti dum vitant vitia in contraria currunt , & tandem coincidunt . As good the Frier , as the Atheist : as good Baal still , as the Calues of Bethel , and Bel : as good the better extreame , as the worse , if we must needs be in extreames : as good and better Superstition then Atheisme . If we beate the diuell out at the fore doore , and let him in at the backe doore , what are we the better ? There must be a Iudas and an Antichrist , euen so must there be an Atheist that can vse the Scripture politickly , or Turklike frame a religion and conscience to himselfe , according to his lusts out of all opinions . For that he will bee a Papist , for this a Puritan , for that a Brownist , for this an Anabaptist , or Familist , &c. and for all a foole and a beast . But time and chance commeth to them all . The time of rising , falling , aduancement , deiection , fauour , disgrace , plentie , scarcitie , &c come to all , euen to the wisest and most prouident , according to the appointment of God in his prouidence , whose wayes and meanes of effecting his workes are vnsearchable . The old world knew not their time of visitation . Sodome knew not her time , Ierusalem knew not her time , Babylon knew not her time , the Whore of Babylon knoweth not her time till she be troden vnder foote as dung , neither shall the last end of the world know their time . And as it is in visitations and indgements , so is it also in mercies and deliuerances , that men might hereby be taught to feare God , and depend wholly on him . And chance commeth to them all . It is chance in respect of vs , who are ignorant of causes , and improuident ; not in respect of God , who doth all his workes in wisedome , according to the eternall counsell of his will , and from whom no secret is hid , himselfe being the orderer euen of all euill secrets to his owne glory and good of his elect . Therefore to God there is nothing chancefull or sudden , but to vs all things are vncertaine , and chance bringeth to passe such effects , as by all our owne strength and wisedome could neuer haue bene effected ; yea oft times what we by our silly wisedome and insufficient strength are plodding about , chance notably effecteth . Yet are we not to despise the meanes and gifts of God , no more then the husbandman neglecteth the times , tooles and meanes of earing and reaping . But we are hereby taught , that although a man hath all gifts and meanes , yet he must commit the blessing and successe thereof to God. Verse 12. For man also knoweth not his time , as the fishes that are taken in an euill net , and as the birds that are caught in the snares , so are the sons of men snared in an euill time , when it falleth suddenly vpon them . A Confirmation or reason of the former example of induction . For man also knoweth not his time . These words seeme to be a comparison from the equals . Man is so farre from hauing any power or command of himselfe in the things aforesaid , that he knoweth not what shall happen to him in any time , day , or houre , no more then other creatures . This he illustrateth by a similitude , the protasis or proposition whereof is double : As the fishes are taken in an euill net , and as the birds that are caught in the snare , the apodosis or redition : So are the sonnes of men snared in an euill time . The fishes in their kinds are wise and prouident , suspitious and cautelous , dreading many euils , and auoiding many dangers . For as they are cunning to insnare and deuoure one another , so are they subtill to preuent euils , and defend themselues , and to prouide and gather foode for the preseruation of their kinde . The like may bee also saide of birds . But whereas all things are vnder the power and dominion of man , created for his seruice , and therefore hath also vnderstanding and knowledge giuen him to serue himselfe of the creatures , though they be high in the aire aboue him , and deepe in the waters beneath him , and farre in the forrest from him , all out of his reach , giuing him as it were the farewell , and bidding defiance to him , as being in their owne power , and hauing nothing to do with him , nor he with them , as they imagine ; yet can they not escape his hand , nor auoide his power , because the decrre must stand , Gen. 1. 28. Be fruitfull , and replenish the earth , and subdue it , and haue dominion ouer the fish of the sea , and ouer the fowle of the aire , and ouer euery liuing thing that moueth on the earth . Therfore cannot that which is in the depth of the aire , nor in the height of the seas , nor in the far corners of the wildernesse , nor that buildeth in rockes and tops of trees , nor that is hidden in the thicke bushes and hollow trees , nor that lurketh in dens and caues of the earth , nor which is bedded in the mud and rootes of flags , nothing can escape his nets , grins , hookes , bates , but they are taken vnawares , they know not how , nor by whom , they willingly runne their heads into the net , their feete into the snare , their iawes to the hooke ; all which traps they either see or discerne not , or else they are so priuily layed and disguised , that they see not . For man is wiser then beasts , he comprehendeth them , but they cannot comprehend him . As the soule of man exceedeth beasts , so doth God exceed men : yet like beasts , they thinke that they are far out of his sight : hee is in the height of heauen , they are in the depth and lower parts of the earth , they are couered with the clouds , as Adam was hid from him in the thickets of the garden ▪ Gen. 3. 10. as at the day of iudgement they shall runne into caues and holes of the rockes to hide them , and vnder the bottomes of mountaines if it were possible ; yea and they couer with a couering , hiding their counsels deepe from the Lord , and keeping close their deuice in the bottome of their heart from the Lord. They neuer thinke of him , nor know him , though he walke in the midst of them , no more then wilde beasts , wilde foule and fishes know man their soueraigne , being alwayes among them , and in their sight , but they discerne him not . For though the wittie wicked thinke himselfe to be the wisest , yet he is a foole , Psal . 14 ▪ 1. and a beast . And of foule , beasts and fishes there is a generositie and a rusticitie , an innocencie and a crueltie , yet all is beast . God comprehendeth man , and all things , but he is infinite , and comprehended of nothing . The subtilty of the wicked is but foolishnesse , he puts his foote into the trap , his heele into the grin , his necke into the snare , with prouidence and cunning , as the greedy fish and rauenous foule , that hee alone may swallow vp all the hooke into his throate , and be first taken . He diggeth vp a pit , and falleth into it himselfe ; he hideth his trap priuily , and his owne foote is taken . He imagineth that all things must giue way to his wisedome and counsell , for God is not in all his thoughts : but when he least suspecteth , God that is greater then he , whose power , command , soueraigntie and glory he neuer regarded , striketh him suddenly , and intangleth him in his owne nets and traps . Sennacherib , Antiochus , Nabuchadnezzar , Alexander , were become Behemoths and Leuiathans , Elephants and Whales , surpassing the common condition of men , Heroes , or Demi-gods ; swords , stau●s , hookes , lines , snares , nets , were but sticks and cobwebs : but in their greatest rage and tumult he putteth his hooke into their noses , and turneth them about with his bridle , Esa . ●7 . 29. The wicked conceiue mischiefe , and bring forth iniquitie , and their belly prepareth deceit , Iob 15. 35 ▪ as did Achitophel , Haman ▪ Iudas , &c. but they suddenly perish , and come to a fearefull end . For there is a snare in the prosperitie and hopes of the wicked . They are trap-makers and snare-setters for others , and others for them . For so are the wits of the wicked exercised all their dayes . They walke about with snares and nets , and walke among snares & traps . Now are they takē suddenly in their owne , now suddenly in other mens . They are preuented by sudden death , as the vnripe grape is shaken off , and the flower of the oliue with a stormie blast or nipping East winde , and their glorious verdure is withered in a moment , as the ioyous and luxurious graine is blasted with lightning . Amnon perished when his heart was merry with wine , 2. Sam. 13. 29. Belteshazzar perished suddenly in the night of a festiuall day , Dan. 6. 30. Nabuchadnezzar in the same houre that he exalted himselfe aboue all power , was disrobed of his royaltie , turned into a beast , and driuen out from amongst men . The rich man , in the same night that he blessed himselfe in the reuiew of his worldly possessions , was carried away to hell . The old world was swept all away with the floud , when they were eating , drinking , feasting , marrying . So were the Sodomites in a morning , when they were ready to rise from nightly venery to adorne their proud corpse for meetings , to eating , drinking , gaming , to prouoke to lust , and to make themselues strong for lust . For they were rich , and despised the poore , they were farting full , and spuing full , proud beasts , they regarded not the afflictions of Ioseph , but were cruell , and mad against those that reproued them , as their dealings and speeches to Lot do testifie . We in this land are growing into this veine , to be crafty and proud donaughts , the child teaching the father , being it selfe reprobate to euery good worke . Verse 13. This wisedome haue I seene also vnder the Sunne , and it seemed great vnto me . THe third example of induction of the euent of counsels and wisedome : the vanitie whereof ( to carnall reason ) sheweth the vnknowne and deepe wisedome of God , who most wisely , and to the best ends ordereth and disposeth the same . Whereas hee sayd before , that bread was not to the wise , nor riches to men of vnderstanding , which was a speciall and remarkeable vanity , he returneth to a better reuiew thereof , and expresseth it at large vnder a Parable . Wherein it is by an Hypotyp●sis , or liuely description plainly set forth before our eies . It consists of two partes , of a Preface , and of a Narration . The Preface as in this verse ; This wisedome haue I seene also , &c. This worke of Gods wisedome doe I also obserue , and it is a thing not vn-usuall , but it is to mans reason strange and wonderfull . First , that a man of counsell and wisedome should be poore . Secondly , that the benefit and vse of his wisedome should redound to the vnthankefull , who being protected and inriched by his wisedome , should notwithstanding leaue him destitute , and let him liue in pouertie still . Which thing is euery where now adayes verified in many worthy seruants of Christ , whose paines in the Gospel is of great desert , and the benefit thereof inestimable . Verse 14. There was a little Citie , and few men within it : and there came a great King against it , and besieged it , and built great bulwarkes against it . Verse 15. Now there was found in it a poore wise man , and he by his wisedome deliuered the Citie , yet no man remembred that same poore man. THE Narration or Parable it selfe in these two verses , There was a Citie ; little in it selfe , and the inhabitants were few . It was neyther fortified with Towers , Castles , strong Walls , nor Gates of strength , nor yet prouided of men and munition for the battell . And a powerfull King came against it with a great army : hee layd siege to it , and built great bulwarkes against it , and made engines to batter it downe vpon them . Now amongest all the rich , the strong , the honourable , there was found a man of a verie meane estate ( as God bestoweth his gifts as pleaseth him on the poore , and the young , Iob 32. 8. 9. ) but yet a man of wisedome , iudgement , and counsell , who by his wisedome deliuered this Citie . Euery man tooke notice of him , for they were in great feare and despaire ; and they were all partakers of this benefit . Their wiues and children , liues and goods were preserued by the wisedome of this poore man. But what was the euent of his gift , and practise of his gift ? What fruit redounded thereby to himselfe ? There was no man that remembred that poore man. Both they and all that euer they had were in his hands ; they receiued life and goods of him , for by his counsell he pulled the City out of the jawes of the enemy , who was ready to swallow it vp at once , whereas he might haue escaped free himselfe and left them desolate . Yet for all this , as Nabal dealt with Dauid , they regarded him not . For hauing obtained what they desired , they let him shift for himselfe , as wicked hypocrites vse to deale with their painfull teachers , as they doe with their emptied figge-frayles , they forgot him , and tooke no notice afterwards of him . So the Butler of Pharaoh , being set at liberty , forgot the affliction of his fellow prisoner Ioseph . Dauid was ill rewarded by Saul , who of enuy , because the women sung Anthemes of that worthy and wonderfull conquest of Goliah , persecuted him with a wicked eye . Christ was ill rewarded by the nine Lepers , who being cleansed of that grieuous disease , would not returne to giue him so much as bare thankes , not so much as to acknowledge the benefit . But he was worse rewarded by him that being afflicted with an infirmity thirty and eight yeres , Ioh. 5. who after that he was cured , discouered him to his enemies that sought his life , verse 15. For he fearing the cruelty of the Pharisies reprouing him , verse 10. respected his owne safety , as it may seeme . And the Pillars of our peace , plenty , and security in this Land , I doe meane , godly , painefull and profitable teachers are of many little regarded . Yea many liue in beggery , and worke for their liuings , the proud epicurish laitie reioycing thereat . Iudge as yee will , yee swinish ▪ Gadarenes , these despicable ones are the pillars of your happinesse , not your cursed wisedome in making the fine great , and rent small to defeate them of their right , nor your manifold subtilties to diminish the chippings , and parings , and small bitlockes , when ye haue already got the whole loa●e . Verse 16. Then said I , wisedome is better then strength ▪ neuerthelesse the poore mans wisedome is despised , and his words are not heard . AN amplification of the Parable by a Consectary , shewing the excellence of wisedome , and vse thereof , in whomsoeuer it is , though the common sort respect persons and outward appearances , and admiring the rich and the strōg , despise the same , or haue it small in account . Then said I , when I saw that strength , multitude , riches , nobility , had no power in them to benefit the owners thereof in their greatest want , nor to deliuer them out of iminent danger , but a poore man destitute of these helpes did it by wisedome ; Then I sawe , I gathered by good consequence , and learned , and also teach others what the excellence and dignitie of wisedome is , and how that it is to be sought for , and imbraced aboue all other desirable things . Wisedome is better then strength . An illustration of the excellence of wisedome by an argument of the Lesse . Strength is a thing admired and desired of all ; the strong man glorieth , and secureth himselfe in his strength , as did Goliah , but wisedome is better and a stronger defence . Samson was strong , yet was hee ouercome by the subtilty of a woman . Abimelech was strong , yet a woman vnawares slew him with a peece of a Mill-stone , Iudges 9. 53. and so deliuered the City . Cyrus was strong , yet by the subtilty of a woman ( as Stories report ) was he and euery man of his great army slayne ; and so was Holofernes also , and his murdering hoste shorne vp . Ahab trusted more to his strength then to the counsell of Micah , therefore he perished . Zedekiah and his Princes trusted to their strength , and despised the counsell of Ieremie , therefore was he and his Princes slayne , Ierusalem sacked and set on fire . Nabuchadnezar refused the counsell of Daniel , and boasted in the defence of Babylon , and strength of his souldiers ; and so did Beltshazzar also , and Xerxes , of whom I spake before , but their strength helped them not , as Deuid saith . Though the poore mans wisedome be despised . Though the common sort which is brutish , esteeming strength , beauty , wealth , apparell , &c. the most desirable things , because they serue for the feeding and pampering of the flesh , doe lightly regard , yea despise wisedome , especially in him that doth want these outward things , yet is he better then they , as appeareth by his example afore mentioned . And his words be not heard . A base conditioned person is honoured for his riches and apparell sake ; and the speech of a foole in the place of honour , is applauded . Externa personae dignit as conciliat dignitatem orationi . Haman was honoured , but not of Mordecai ; and the mad common people dazled with the royall apparell of the foxe Herod , cryed , The voice of God , and not of man ; but yet Christ gaue no such testimony of him , but as he was a beast , so he esteemed him . So dealt the Prophets also with the wicked ; and S. Iohn termeth Antichrist a Beast and a Dragon , to whom the wicked hypocrites attribute title of Lord God the Pope . S. Paul likened the High priest to a whited wall ; and Dauid the wicked Princes to dogs and bulls ▪ but all these had the spirit of prophesie and discerning . But the wisedome of a poore man is not heard . The rich doth wrong , and is not reproued , and vttereth folly and is praised : the poore man doth right and is not fauoured , he vttereth wisedome , and they say , What fellow is this ? When as Christ taught in the Temple , Ioh. 7. 14. 15. they say , How knoweth he the Scripture , seeing he neuer learned ? Here is a miracle , a plaine euidence of diuine power and extra ordinary wisedome , yet they lightly passe by it , for they iudged according to his outward appearance , vers . ●4 . They knew whence he was , speaking contemptibly , vers . 27. So when he taught in a Synagogue , Mark. 6. ● . 3. whilest their mindes were fixed on his speeches ▪ ( for the no●elty of his doctrine wrought attention ) they say , Whence hath he those things ? What wisedome is this that is giuen him ? But when his pouerty , and meannesse of his education , trade , parents , kinsfolks come into their mindes , they are offended , they yeeld no honour , affoord no entertainment , they beleeue nothing , but turne about to their olde biasse . So Pauls Gospell is despised of the flanting Preachers of Corinth , because his bodily presence was weake , and his Sermons without Philosophy and ●●hetoricke . He was poore , humble , spirituall . So do our flanting badges now adayes , that suite themselues to mens humours , admiring persons for aduantage , and make themselues as strange to their brethren , as Ruffians do to the graue , wise and ancient . They shew what spirit they are of , and which way they came in . Verse 17. The words of wise men are heard in quiet , more then the crie of him that ruleth among fooles . ANother comparison of the Lesse , to illustrate the excellence of wisedome , or dignitie of the wise mans speeches , though his words cōmonly be not heard . For this verse hath reference to the last words before . The loud noise & thundering words of a proud and wrathful gouernour , among such like as himselfe , ignorant , foolish and passionate , are heard . For terrible and sounding words most affect the rude and passionate . But the words of a wise man in quiet , namely of a poore or meane man that hath no commanding power , but is submisse , humble , and speaketh vnder correction , not proudly and peremptorily , are to be heard before him . For pride , stomachfulnesse ▪ headinesse , wilfulnesse and presumptuous foole-hardinesse auaile little ; but things are rightly and easily effected by wisedome : great weights are easily moued and remoued by the deuice of engines , which to plaine strength are impossible . The great words , great strength and power of Xerxes was nothing good to but to dig down mountains , to make nearer passages of riuers , and to drinke riuers dry , as it is recorded of his hoast ▪ For Leonidas with few words , and no noise , and few men surprised him , as being a Whale on the sands , and the ioyntlesse beast Alce leaning to a tree almost sawne through ; for these are taken by wisedome , not by strength . The submisse words of a poore man speaking with g ood vnderstanding , are rather to be heard of gouernors and honorable men , then are the boisterous words of the proud and foolish among fooles . For the matters of the world are ordered by the wisedome of God , which he reuealeth to whom he will , without respect of persons : for he respecteth his glory onely . Therefore ●he regardeth the lowlinesse of the poore , and sendeth the rich empty away . He despiseth not the poore for his pouertie , nor accepteth the person of the rich to giue him wisedome , &c. because of his riches , though the rich foole arrogateth all to himselfe , tāquā proprio iure . All this is euident by the parable aforesaid . Verse 18. Wisedome is better then weapons of warre : but one sinner destroyeth much good . A Third comparison to illustrate the excellencie of wisedome . Weapons and engines auaile much in warres , for no warre is made-without them : but let them be as good and as strong as they can be , yet wisedome is stronger . For where wisedome is wanting , weapons are as ready to turne their points vpon their maisters , as against the enemies , as the Madianites did , and as the Iewes in the last siege and vtter ouerthrow of Ierusalem and their whole nation did . This is a thing confessed of euery good warrier , that weapons are nothing without wisedome and counsell , and that wisedome giueth the dead blow , as Tully saith , Parua sunt soris arma , nisi est consilium domi ; and not Achilles ▪ but Vlysses is termed Poliporthos , the sacker of cities . One wise Commander is better then many fighting men . The Lion that is Leader or Captaine of Harts , is better then an Hart that is Captaine and Leader of Lions . Therefore the silence of wisedome is better then the noise of strength . If the ship be not gouerned by the skilfull Pilot , the rowers shall by their strength but runne her on the rockes and into the sands ▪ ●herefore ●e that sitteth at the sterne , and discerneth the coasts , bringeth the ship to the hauen rather then the mariners . And this was the glory of the Romanes , that they conquered the world by wisedom , not by strength . The Romanes were ciuill and prudent , other nations barbarous and strong . If beasts knew their strength , they would beare rule ouer man , and bring him into subiection vnder them , to labour for them as they do for him , and would prey vpon him . If Absolon had obeyed the counsell of Achitophel , 2. Sam. 17. 1. 2. 3. he had preuailed against Dauid ; but being yong and heady , strong and furious , such like violent courses best pleased him . For when Hushai told him of an hoast like the sands of the sea shore for multitude , and that it should fall on Dauid and his men like dew , not leauing a man aliue , and that they would draw downe cities with ropes into the riuer , not leauing one stone behinde them , he preferred this violent fury before the murdering counsell of Achitophel . For the Lord had appointed to defeate the good counsell of Achitophel , that he might turne Absolons foolish strength against himselfe . If Rehoboam had followed the sage counsell of the Ancients , and not taken the violent courses of the yong men , he had not lost ten parts of his kingdome . And one sinner destroyeth much good . The Hebrew is Vechotea , that is , one declining , diuerting , aberring from the right way or straight course into by-wayes . The words may be taken as a confirmation of the former sentence concerning the excellency & necessity of wisedome in warres . He that faileth but once in policy or counsell through neglect , shall weaken his hoast , and giue aduantage to the aduersary , & haply lose all his former victories , as Hannibal and Attilius Regulus , and many more stout warriers haue done Or rather they are an explication or illustration of wisedome , by a distinction of wisedome and wise men . For there is wisedome ioyned with the feare of God , commonly called good wisedome ; and there is worldly crastinesse , which Saint Iames termeth , earthly sensuall , and diuellish , Iam ▪ 3. 15. and the sonne of Sirach termeth it , execrable malice . Such was the counsell of Achitophel and Herod . This wisedome is serpentine and diabolicall , like that of the High priest , princes , and Pharises against Christ , and his spirituall kingdome . It is suggested of lust , and ingested of Sathan . One sinner destroyeth much good , as one wiseman , fearing God , doth much good , as the Parable afore shewed , and the example of good Obadiah and Iob testifie ; and of Hushai also . So againe , one fraudulent , crafty guilefull person bringeth a curse vpon a whole common-wealth , as Ieroboam did , whose execrable deuice , to stablish his kingdome ; see 1. King. 12. 26. to the end ▪ So Herod to stablish himselfe in his kingdome , slew all the children in Bethlem , and the coasts about , that were two yeares olde and vnder . Such were the plots of Absolon against Dauid , of the high Priest , and princes of the Iewes against Christ . The one will get a kingdome by wicked wisedome , and the other preserue their kingdome by wicked wisedome . But good is neither gotten nor preserued by euill . For God wil be God , and glorified only , and man shall be a beast . The mischiuous imaginations of the wicked shall not prosper . Such is the wisedome of Antichrist , and to conclude , of the Diuell and all his children . All euill proceedeth of them , and in the end falleth vpon them , as the dew that riseth out of the ground , and falleth downe vpon the ground . Therefore , how profitable and wise soeuer the counsel of a wicked man seemeth to be , yet giue no eare vnto him , though our selues ( being euill ) are euer inclinable to the worse part . For his counsells and doings ( in the end ) will marre all . He will but shew foorth witty folly , and bring desolation , shame , and perpetuall ignominy . All shall be in the end but the crackling of thornes vnder a pot . For they do hatch Cockatrice egges , and weaue the Spiders web , Esay 59. 5. They are crafty fooles , hindering what good they can , and doing euil , hurting many , and killing themselues . There is nothing in them but selfe-loue , pride , hatred , and mocking of them that are good . The good wisedome of God in his children which is humble and louing , they despise , and deride , exalting and preferring their owne serpentine suttlety . For they are of the Diuell , seeking their owne wils , lusts , and glory , not Gods , nor any mans good . CHAPTER X. Verse 1. Dead slies cause the oyntment of the Apothecarie to send foorth a stinking sauour : so doth alittle follie him , that is in reputation for wisedome and honour . THis Chapter hath two parts . First , an exhortation to perseuerance in wisdome , verses 1. 2. 3. Secondly , a remedy against vanities in ciuill gouernement by the direction of wisedome ; from verse 4. to the end . The Exhortation is inforced by an argument drawne ab incommodo , from the hurt , and inconuenience that shall follow vpon inconstancie , negligence , or leuitie . A little folly staineth or disgraceth him that is in reputation for wisedome . It is illustrated by a similitude of dead flies infecting the Apothecaries ointment . As an oyntment made by th' art of the Apothecary is esteemd most precious , & desired of euery one , yet is it corrupted with a few dead flies , and contrarily casteth foorth a stinking sauour that offendeth the sence : euen so a man that hath beene highly esteemed for his wisedome , doth by a little errour , yet indiscreetly committed , lose his former grace and reputation . A blacke spot in a white sheete is seene of euery one , that can hardly discerne other colours ; and secret enuy that is put to silence by the common fame and grace , yea and carried backe with the sway of the multitude , as the Shippe is with the Tide , breaketh foorth as waters when a small gap or breach is opened . And this is also vanity . God is only good , only wise , and will be knowne to be so . If Salomon had not beene tempted to folly by his heathenish wiues , nor Iosiah giuen the battell to Pharao , without asking counsell of the Lord , yet after-times shal bewray the ignorance and vanitie of man , seeing that that which seemeth to be both wisely and well done for the present to mans reason , hath a diuers and contrary euent for want of wise prouidence . Therefore is God onely wise , onely good . Man must not therefore be discouraged , but more carefully imitate him , and learne as children do of their parents , and as wisedome hath taught vs , Mat. 5. 48. Be you perfect sv your heauenly father is perfect , Verse 2. A wise mans heart is at his right hand : but a fooles heart at his left . THis verse setteth downe the meanes whereby to preuent and auoide the blemish of folly , and to maintaine still the honourable reputation of wisedome . The meanes is double , or hath two members . First , the wise man is led and guided by vnderstanding , according to the fundamentall truth , or the right ground ▪ of things . Secondly , if he erre , he soone perceiueth it , and quickly recalleth and recouereth himselfe . This is illustrated by the contrary , and both contraries by a similitude of the right hand and the left . A wise mans heart is at his right hand . The right hand is more strong , agile and operatiue then the left , therefore the artificer handleth his toole , and worketh with it , and so proceedeth well , and bringeth his worke to perfection : but if he giue but one stroke with the left hand ▪ he marreth his work ; for the left hand is but an helper or seruant attending on and gouerned by the right . Therefore the eye and minde of the worker , is euer at his right hand : so likewise sound reason or good vnderstanding is a mans right hand , and his affections are his left . The wise man is alwayes inclinable to good reason : his eye , mind , heart is altogether fixed on the ground of the truth , and thereafter he worketh and proceedeth ; and his affections are but attendants and seruants to his wisedome , which he hath at command : but if hee yeeld or giue place but once to them , P●ssima suggerunt , they are brutall , he marreth all the splendour or grace of his worke , euen that one stroke shall be a great blemish and eye-sore . Let not him also that can fundamentally and methodically carry his worke with him , intermingle a foolish opinion or perswasion of another , lest it be as brimstone cast into the lake or vessell of the Alchymist among gold , whereby his worke is marred . Moreouer , a man is the right hand , woman is the left . For she was created for an helper , an vpholder of the family , not an actor : ( yet is some man left handed , ) the prudent man oft times giuing place to a woman , is as gold mingled with brimstone , or as one that holdeth his worke in the right hand , and worketh with the left . Adam , Solomon , Samson , may be examples hereof ; and if Iob had regarded his wiues counsell , all his innocencie had bene vtterly corrupted ▪ and his vprightnesse peruerted , but the heart of a wise man is at his right hand . The other member of the meanes is vnderstood by anantapodosis or ellipsis , and is gathered by the opposite , vers . 3. This is illustrated by the contrary practise of the foole . The heart of a foole is at his left hand . The foole is carried with his affections , he is alwayes in clinable to folly , a wicked and a vaine thing soundeth best in his eares , wisedome cannot enter into his head , wholesome instruction he abhorreth . For he hath an euill heart , vnpurged , vnhallowed , and therefore is he euer inclined to the worse part . His grounds are broken and confused , disturbed , and ruled by his lusts , so are his proceedings disorderly , and bring forth vanitie . Verse 3. Yea also when he that is a foole walketh by the way ▪ his wisedome faileth him , and he saith to euery one that he is a foole . THe second member of contrary folly , seruing to illustrate the practise of wisedome , or second member of the meanes , whereby the reputation of a wise man is preserued from blemish . Yea also when he that is a foole , &c. When a wicked man is entred into the way that his filthy lusts haue drawne him into , then his heart faileth him , he considereth not whence he is swarued , nor whither he tendeth ; but being proud and wilfull , he will neither reclaime himselfe , nor be reclaimed by another , but saith to euery one that he is a foole , he declareth his folly , and maintaineth his folly . He hath no delight in vnderstanding , but that his heart may discouer it selfe , Prou. 18 ▪ 2. seeking out reasons and excuses for his folly , and giuing foolish answers to euery thing that is obiected against his folly , and also strengthening himselfe with the opinions and testimonies of such like as himselfe is . Whereas contrarily , the wise man presently acknowledgeth , concealeth , and speedily salueth his error , antequam in publicum exeat , before it breake forth , he killeth it in the hatching . But the foole neuer ceaseth till he fall into vtter obloquy and contempt , and in the end becometh desperate and shamelesse , and as almost nothing offended at the reputation of a foole or wicked person , but oft times rather glorieth in it . Or , by way may be meant euery way wherin the foole walketh , & place where he is , he babbleth and declares his folly to euery one where he commeth , so that all men may see his ignorance , wrathfulnesse , and wilfulnesse . Verse 4. If the spirit of the ruler rise vp against thee , leaue not thy place : for yeelding pacifieth great offences . HEre beginneth the second part of the Chapter , setting downe a remedy or rule to arme a man against vanities and miseries incident to man in ciuill gouernment . The confusions and disorders thereof must be rightly considered by wisedome to the pacifying of the mind , no● be opposed by contrary vanitie , seeing that there is a wisedome of God in these vanities not vaine and vnresistable . The scope hereof is to teach modest and submisse behauiour in wisedome towards Princes : for they are either the faithfull shepheards of God , or else the rods of his correction . If the spirit of the ruler , &c. If the Ruler hath taken a displeasure against thee , if his anger be kindled against thee , that hath authority and power ouer thee , leaue not thy place , oppose not displeasure to displeasure , though he be wrongfully displeased , go not out of his sight in anger , nor moue thy selfe from place to place , nor vse any gesture or countenance as they doe that are angry . Neyther rebell , nor shew rebellious disposition , but contrarily ( vnderstood by anantapodosis or ellipsis , most frequent in the Scriptures ) vse what meanes thou canst to saue thy selfe , by saluing the wound , or vexed spirit of the Ruler . For yeelding pacifieth great offences . Heb. marpeaci , that is , sanctitie , lenitie , or healing shall make great sinnes or offences to cease . The precept is confirmed by three reasons . The first is contained in these words drawne from the effect of submission . The second from verse 5. to verse 12. The third , from verse 12. to verse 16. Concerning the first , yeelding is an acknowledging , submission and deprecation if a man be in an errour , or haue iustly offended ; also patience and forbearance if a man be blamelesse and innocent . For a Ruler er●ing is not to be conuicted of errour and reproued oppositiuely , which doth impayre his place and person , but vnder subiection and correction to be rightlier informed in the matter or businesse . And this shall , in the end , giue great content , and bring thee into greater fauour then was the displeasure . Whereas contrarily on the one side thou shouldest prouoke him to deuise euill against thee , whilest that he contendeth for his honour , or to quiet his minde by reuenge ; and on the other side , inwrappe thy selfe in endlesse troubles by sinister courses . For hee is too high and heany for thee to contend against . Vers . 5. There is an euill which I haue seene vnder the Sunne as an errour , which proceedeth from the Ruler . A Second reason of the precept is , because that by patient submission the princes ire shall not only be healed and retracted from reuenge , as was said before , but also the subiect shall preuent and auoyde many euills , that through his sinister courses hee should procure vnto himselfe , to verse 11. and afterwards be ineuitable , verse 11. This reason , as I thinke is propounded by way of a complaint . First , geuerally in these three next verses , the answer wherof is illustrated by comparisons in the next foure verses after . There is an euill which I haue seene , &c. There is a principall and speciall euill to be seene in this disordered world , as an errour which proceedeth from the Ruler : an illustration of this euill by a comparison of the like . As the errour of the Prince is a publique euill redounding to the hurt of many , yea of the whole Common-wealth , as himselfe is a publique person : so is this also an euill very grieuous , whereby great calamitie often ensueth to men both in respect of their persons and estates . If any man vnderstand this of the errour of Princes , Preferring vnworthy and vnfit persons to the place of dignitie , and magistracie , which causeth much euill in the kingdome ; I easily yeeld to it . Verse 6. Follie is set in great dignitie , and the rich in lowe place . A Particular explication of the euill or disorder before generally propounded , and illustrated in these two verses ; Follie is set in dignitie or height , and the rich in lowe place . Follie , a Metonymie of the Adiunct , for foole ▪ By foole , is not meant him that is destitute of reason or vnderstanding , but him especially that hauing both , vseth neither or abuseth both . As the fruit of crackt or crasie reason is follie , so of corrupt or wicked reason also . There is more hope of a foole then of him that is wilfull in his wayes , corrupt or wicked wit is woorse then a weake vnderstanding . By Rich , is not meant wealthy , but rich in wisedome , vnderstanding , discretion and gifts to discharge the high calling of a Prince or Ruler , as it is said , that God gaue to Saul another heart , 1. Sam. 10. 9. and which was figured by the holy Oyle , wherewith the Kings of Israell were annoynted at their coronation . This is the complaint of Salomon , that vnreasonable , and reasonlesse men should sit on the Throne , and the Bench. That such should reigne and sit in the place of Iudgement is the secret iudgement of God , either because people despise the goodnesse of God in his word , and so hee setteth euill princes or children to rule ouer them , or else for their tryall , that their faith may be tried vnder a wicked Ruler . But it followeth not , as this complaint intimateth , that eyther wicked or childish Princes should bee seditiously thrust out of their place and office , as Childericke King of Fraunce is sayd to haue beene by Pope Zacharie : For that is nothing else but to offer violence to God , to pull the scourge out of his hand , which with patience we must beare . But wee must rather looke to the cause thereof , our sinnes and hypocrisies ; wee must pray for pasience and repentance , and pardon , and so remoue euill with good , and not contend against God to increase our miseries . Verse 7. I haue seene seruants vpon horses , and Princes walking as seruvnts vpon the earth . BY seruants is meant vnworthy persons , of base spirit , and roguish conditions , such as are enthralled to their Iusts , such as hate wisedome , and instruction , despisers and mockers of godlinesse , and them that are good , which if they were but seperated from their riches and authoritie , and their cloth taken from them , would be most contemptible doe naughts of all other , Belialls , good for nothing at all . Vpon horses . Aduanced to honours , sitting on the seate of iudgement , and place of iustice , abounding in wealth , faring deliciously , apparelled gorgeously , dwelling in sumptuous houses , stored with costly furniture , enioying the pleasures of the world , as Iob complayneth chapter 21. Dauid in Psal 73. and Amos chap. 6. riding abroad on pleasure , riding on strong and shining horses , riding in Coaches , hunting , and sporting , intertayning and being intertayned sumptuously . And Princes walking as seruants on the earth . That is to say , men of learning , discretion , wisedome , godlinesse , grauitie , wanting semblable meate , drinke , apparell , building , houshold ▪ stuffe , lodging , friendship , and for want of an horse trauelling on foote , like to labouring men , and seruants , and working for want of necessary food and raiment , as the meanest men doe . If this were not in the Church as well as in the Common-wealth , it were more tollerable . But better it is to walke on foote to heauen , then to ride on horse-backe to hell with the foole . Verse 8. He that diggeth a pit shall fall into it , and who so breaketh an hedge , a Serpent shall bite him . THE answer to this complaint is contayned in these next foure verses , expressing the euill that a discontented , immodest , or rebellious subiect bringeth vpon himselfe , not barely propounded , but illustrated by foure elegant similitudes , whereof two are set downe in this verse : He that diggeth a pit , shall fall into it . A prouerbiall sentence taken from those that make graues , or deepe pittes , which often vnawares fall into the same themselues . In those Countries they vse to make pits lightly couered ouer with straw , leaues , stickes and dust to catch wilde beasts in , and to catch me also in . It is applied to plotters and deuisers of mischiefe , which going about to harme other men , are cast downe into the pit of their owne counsells , Psal . 7. 15. 16. He made a pit , and digged it , and is fallen into the ditch , that he made , his mischiefe shall returne vpon his owne head , and his violent dealing shall come downe vpon his owne pate . So Haman was hanged vpon the same gallowes , that he had prepared for Mordecai , Hest 7. and Perillus was first broyled in the brasen Bull that hee made for the tyrant Phalaris to torment others in . Ioh sayth , The Lord taketh the wise in their craftinesse . This craftinesse is the wisedome of the world so much extolled . If a man be subtile and politike for his owne aduantage , though others be hindered and harmed thereby , and God dishonoured , yet hee is praysed , at leastwise he is highly conceited of himselfe for his wisedome . It is commonly sayd , The best gamesters haue the worst lucke , so these craftie foxes play often wilie beguile themselues For the Lord will not let their wicked imaginations prosper , lest they be too proude He that intendeth euill against the Ruler , is secret and deepe , but he first falleth into his owne pit . The sauage Papists haue afforded foorded vs many examples hereof in this Land ▪ for God hath giuen them vp into a foolish and reprobate minde , to make snares , traps and pits for themselues ; it is all their practise , they do nothing but worke their owne woe . They rush against the rocke , and are split in peeces . And who so breaketh an hedge , a serpent shall bite him . He that goeth about to dissolue the gouernment , or alter it at his pleasure , which is compared to an hedge , shall be stung of the serpent , euill shall light on him vnawares , that imagineth euill against the Lords annointed . Therefore would not Dauid touch Saul ▪ that wrongfully sought his life . Thus was Achitophel taken in his owne wilinesse ; and Absolon , 2. Sam. 18. 14. was stung with the darts of Ioab . And Pharao persecuting the Israelites , or rather the Lord in his people , was ouer whelmed with the waters ; and so it fared with Guido Fauks and his fellow-conspirators . Verse 9. Who so remoueth ▪ stones , shall be hurt therewith : and he that cleaueth wood , shall be indangered thereby . WHosoeuer diggeth downe another mans wall to enter into his house , or remoueth land-markes , shall be punished , either with misfortune in the euill doing , or by law . Or , the meaning is , he that diggeth stones out of the quarry or rocke , and lifteth them vp , or carrieth and recarrieth them , is in danger to be hurt ; and he that cleaueth wood , is in danger to be hurt many wayes . He that goeth about to remoue a Ruler out of his place , and to deuide a settled gouernment that is at vnitie in it selfe , vndertaketh a dangerous peece of businesse . As he vndertaketh a desperate worke , such shall his reward be . It is euill medling with edge tooles , and heauy stones , and trees are not for children to deale withall . Verse 10. If the iron be blunt , and he do not whet the edge , then must he put to more strength : but wisedome 〈◊〉 profitable to direct . IF the edge of his axe or wedges be blunt , and vnfit for such workes , and he hath not whetted or prepared and fitted them according to the greatnesse and knottinesse of the tree , then must he adde to more strength , and weary himselfe , but effect nothing , vnlesse the breaking of his tooles , and maiming of himselfe : so he also that diggeth a pit without knowledge and skill , that rashly breaketh vp an hedge , and remoueth stones without consideration and art , and good aduice , shall effect nothing by strength , but hurt himselfe , for such weights are not to be dealt withall by plaine strength . But wisedome is excellent to direct . Wisedome prepareth a good toole to worke withall , wisedome considereth the weight of the worke , and contriueth accordingly . For plaine strength auaileth little in woodworkes , stoneworkes , ironworkes , which are done by art and fit engines and instruments . Well , as these things are not done with inconsiderate strength , but by art and diligence ; so neither can any man by wilfulnes , frowardnes , or foolish strength preuaile against the Prince , nor appease his anger or heauy displeasure by any such like opposite courses . For this is an heauy matter or subiect to worke vpon , not to be enterprised without perfect skill , sharpe tooles , and mature deliberation to contriue it . A ship is a weighty vessell , and cannot be vsed at our pleasure as a little boate or a dish . A King counterpoiseth the kingdome , and the states of kingdomes are not often changed : he therefore that vndertaketh that worke is a foole , swimming in a pit ful of snakes to catch an eele . When God wil bring a generall iudgement or vtter destruction vpon a land , then shall he in wisedome effect it as pleaseth him . The Papists will needs make themselues Gods actors , pretending his cause : they are the diuels sollicitors and actors , and God giueth them the ouerthrow . For what speciall reuelation or command haue they to stab and poyson Princes ? or to set vp a monarchy by bloudshed ? The Church was neither so planted nor augmented , as the Antichristian synagogue hath bene : for then should Christ haue had need of Peters sword ; and then the Apostles should haue killed , rather then haue bene killed , with a word , as Peter did Ananias and Saphira . Therefore the Papists dig pits , and fall into them ; they breake vp hedges , and are stung of serpents ; they cleaue wood , and cut their owne legs , and trees●all on their necks , they remoue stones , and are bruised therewith , the whole quarry , the rocke grindeth them to powder . For wisedome is excellent to direct : but they want the wisedome which is of God , and commeth out from his throne , therefore are they taken in the wilinesse that they haue imagined . Verse 11. Surely the serpent will bite without enchantment , and a babbler is no better . AN amplification of the euill which commeth through improuidence and want of solid counsell , which euill is ineuitable and incurable , surely the serpent will bite without enchantment , and a babbler is no better . As it is a vaine thing for a man to handle a serpent , trusting either to his strength , or hoping that the serpent will not bite ; and as it is more vaine to begin his charme after that he is stung , for then both strength , hope and charmes are all in vaine : so is he vpon whom the displeasure of the Prince is fallen for his con●umacie and rebellion but a babbler , his afterwit is worth naught , it will cost him a great price notwithstanding , which shall make it to be more abhorred . Verse 12. The words of a wise mans mouth are gracious : but the lips of a foole will swallow vp himselfe . A Third reason of the precept , vers 4. The words of him that speaketh in wisedome are acceptable , and procure him fauour and grace , as they proceed from a gracious heart . For he knoweth what is best pleasing to God for him to speake , and what is most acceptable for good men to heare , and what deserueth to be accepted for faithfulnes and truth . For by his wise handling of the matter , the equitie thereof is found out , and fauoured by reason of his forcible and good arguments vsed in his defence . Also his milde and submisse behauiour and patient speech , worketh vpon the Prince to pacifie his displeasure , and mitigate his fiercenesse ; yea and he stirreth vp friends by his wise discourse to stand in his defence , and to intercede for him , whereupon his cause beginneth not to be his owne , but other mens also , and so is the Ruler soone perswaded . By Prince and Ruler is meant euery superiour . But the lips of a foole will swallow him vp . An illustration of the reason by an antithesis or opposition of the contrary . As the mouth or gracious and acceptable speeches of the wise deliuereth him , and reconcileth the Ruler , and procureth him fauour : so contrarily the mouth of the foole deuoureth him , or destroyeth him . For the foole neither knoweth nor regardeth those things , but vomiteth out peruerse speeches , such as tend to rebellion , and shew forth a rebellious disposition , an heart implacable and reuengefull , whensoeuer opportunitie shall offer it selfe to do euill , contrary to the practise of Dauid . So Ioabs rustiei speeches were but harsh , 2. Sam. 19. 5. if his good counsell had not qualified the rigour thereof , and at this time strength was in his hands . His answer was better , 1. Chron. 21. 3. and he did wisely , vers . 4. in that he contended not against him in that doubtfull vnlawfull commandement . For he knew not the intent of the Kings heart , yet he vttered his suspition in most wise sort , with a secret implicite reproofe , vers . 3. For it was not his duty to demand reasons of his maister , because he was but a seruant : and a seruant is but the hand , not the heart , the foote , not the head of his maister . That which a man knoweth to be contrary to Gods commandement , he may refuse to do , yet wisely , though he suffer persecution for it . For then is God persecuted , and not he , the cause is Gods. For euery maister is but a commander vnder God , as he is commanded of God , Nemo sui iuris est praeter Deum . And euen things indifferent must not be enormous , but haue relation to things necessary , whence they are to be deducted by good consequence . For God must haue no corriuall in the least things . And we must not be the seruants of men , sayth the Apostle , but subordinately vnder God. Whatsoeuer we are enforced to do , hath externum principium , their sinne is the greater , and ours the lesse . Let our Rulers and all commanders therefore take heed , that they abuse not their authoritie to persecution : for they themselues are but substitutes and seruants vnder God ; and God shall be auenged on them righteously , that vexe his people wrongfully . For he alone is autexousios & aneuthunetos . Verse 13. The beginning of the words of his mouth is fooleshnesse : and the end of his talke is mischieuous madnesse . THe next three verses are an explication of the former words generally propounded , amplified by the degrees of his folly . The beginning of the words of his mouth is foolishnesse . The foole hath not an vnderstanding heart , he apprehendeth not the ground of a matter , he discerneth not the truth from errour to set himselfe in the right way at first , but he imagineth and speaketh also according to the suggestion of his lust . He is an idiot , that well knoweth what he would haue , as all beasts in their kinde doe ; but what is right and fitting , he regardeth not . For God is not in all his thoughts , Psalm . 10. As his speeches are at the first vaine and friuolous , that a man cannot well vnderstand him what he would , for he is double and confused , so is the end of his talke mischieuous madnesse , he setleth downe on his lees . In the end he plainly bewrayeth that wickednesse is in his mind , and madnesse or violent wilfulnes in his heart , to procure much euill vnto others , and more vnto himselfe . Verse 14. A foole also is full of words : a man cannot tell what shall be ; and what shall be after him , who can tell ? SEcondly , he multiplieth vaine words for the excuse and defence of his folly , his foolish enterprises , and wilfull proceedings , figured by aprosopopeia or mimesis . As the fooles heart is not fixed on God , nor hath the loue of his truth in it , for he hateth such knowledge ; so he is full of groundlesse imaginations according to his variable lusts : and though his words be not alwayes ill , yet he neuer speaketh well . For a prouerbe or wise sentence is odious in a fooles mouth , he so polluteth it by misapplying it . A man cannot tell what shall be , and what shall be after him who can tell ? These are the sentences of the wise , Chap. 6. 1● . Who can tell a man shall be after him vnder the Sunne ? Chap. 8. 7. A man knoweth not that which shall be . The intent hereof , is to shew the vanities and miseries of this life , but the foole applieth them to defend vanity and wickednesse , and to shew the possibility of his wilfull and witlesse enterprises . So there are good words in the diuels mouth , Mat. 4. 6. but they are wickedly applied and vsed . The words are an argument of comfort to the children of God , drawne from their safe protection by the Angels of God : but Sathan distorteth the true intent thereof , to perswade Christ to refuse the ordinary meanes of Gods appointment to tempt God. If the Angels haue charge ouer thee , cast thy selfe downe headlong . When we doe without warrant or command , we put our selues out of the Angels charge , for they are faithfull attendants on God , wholly depending on his will , not on our disobedience and rebellion . To proceed , the foole hath not wit , but will , he will not be perswaded nor disswaded by sound reason ; but what he willeth , he hopeth , and what he hopeth , shall not be to him impossible , for he maketh all things chance and lucke . And so deriding wisedome , he dependeth on fortune . Whereas fortune is nothing but our ignorance and improuidence . The more wisedome and prouidence , the lesse fortune ; but fooles terme those things the fortunes of the wise , which they by wisedome foresaw , and by counsell and right meanes brought to passe . So the foole is wise , but for ill lucks and ill haps , which he saith none can be against . Who then shall perswade him that he is a foole ? who shall disswade him from his folly ? For a foole hath examples pro & contra , for his owne lusts , but the intendment and circumstances he regardeth not , the differences and conueniences he discerneth not . If his contrary and biasse courses produce not such effects as he seeth in the world , then it is ill lucke , but whether himselfe be a wise man or a foole , that he discerneth not , whether his lust and desires be opposite to Gods prouidence or no , he knoweth no more then a beast ; but some haue hap , and some sticke in the gap ; and giue a man lucke , and cast him into the Sea. The foole is so hopefull and chancefull , that he careth not much what he saith , how hee speaketh , to whom hee speaketh , when he speaketh , or doth any thing . How spake such a one ? How did such a one ? Why might not I say this , or doe that ? ( so Esopes Asse immitated the Dogge , fawning and leaping on his maister ) what can come on it ? It is as it is taken , as it falleth out , who can tell vntill hee trie ? What knew I whether this or that would haue followed ? who can tell any thing ? must not all be as God will ? The foole indeede stands all vpon trialls according to his lust , but what the reuealed will and commandement of God is , he regardeth not , he is an enemy to that knowledge . But the wise knoweth that there is a conuenient season , and due time for all things in the appoynted time of God , that euery season , and euery conditure or condition of time produceth his owne words , and deedes , silence , or surceasing . But the foole obserueth nothing , hee will say , as others say , I haue sayd , and doe as others haue doone . That which in it owne time is wisely spoken or done , is at an other time flat follie , and iniquitie . So the foole in his best moode neyther imagineth well , nor speaketh well , nor doth any thing well . For , the good that is past he cannot apply well to the present . For Nabal is his name , and follie is with him . Verse 15. The labour of the foolish wearieth euery one of them ▪ because he knoweth not how to goe to the Citie . THirdly , the foole will neuer be wise , nor giue ouer his follie . He is so proudly conceited of himselfe , and so wilfull , but wearieth himselfe in his crooked and disordered wayes , and is wearied with the euils that his follies haue intangled him in . He is full of troubles , for as he wanteth wisedome and the feare of God , so hee medleth in many matters that are aboue his reach , whereof he knoweth neither beginning nor ending . Why is the foole wearied in his manifold , crooked and presumptuous businesses ? Because he knoweth not to goe to the Citie . The plaine tract , and euen path of wisedome , the Kings high way , the royall commandement ▪ Iam. 2. 8. he knoweth not , being like to a blinde man , or staggering drunkard , that can not keepe the high way that leadeth directly to the City , but wandereth in crooked , and turning by lanes , backward and forward , to and fro , being wearied with these his owne waies , when he hath forsaken the right way , as the men of Sodome were with seeking for Lots doore ; fooles are full of wit , as they thinke , and so , full of businesse . VVhat is meant by the wearinesse of fooles , they themselues doe interpret , Wised . 4. 5 , 6 , 7 ▪ 8. Wee haue wearied our selues in the way of wickednesse , and destruction , and we haue gone through dangerous wayes , ( by ▪ wayes ) but we haue not knowne the way of the Lord ( that leades to the Citie . ) What hath pride profited vs , and pompe of riches brought vs ? These fooles loued wearinesse , and wearinesse was their portion . They loued to weary themselues , and others also ▪ and they were , and shall be filled with the fruit of their owne wayes . Verse 16. Woe to thee , O Land , when thy King is a child and thy Princes eate in the morning . A Reitteration or renewing of the former complaint , vers . 5 6. 7. shewing foorth the common discontent , and griefe of the querulo us multitude , who being impatient of afflictions which God hath laid vpon man si●ce the Fall , but yet extenuateth the same in mercie , or augmenteth the same in iustice , accordingly as we obey or disobey him ; who being I say impatient , and eagerly and erroneously pursuing a worldly felicition , and ioyfull contentment murmure against Princes as causes of their afflictions , or hinderers of their conceited phantasticall happinesse . ( VVhereas they themselues are a wearinesse to princes , and ●o themselues ; so euery contentious foole and wilfull foole curseth Lawyers , and wisheth that there were none , when his money is spent , and his wicked will lost . ) The Iewes expected such a kinde of Messias or Redeemer that should free them from the bondage of the Romans , and vexations of their enemies , amongst whom they had beene dispersed many yeares , and therefore they followed Christ in such troupes and multitudes , and many offered themselues to be his disciples in such worldly respects , ayming at the aduauncement of their persons and estates in the world ; and the disciples being yet weake and rude , hoped as much , but Iudas especially : therefore , when both he and the people saw that their expectation should be frustrate , as himselfe by many parables and plaine speeches reclaimed them from such vanitie , hee betrayed him , and they crucified him . For they were afraid lest they should not onely haue no profite by him , which they looked for , but also by his meanes procure the displeasure of the Romans , and so lose that small freedome which they had . VVherein we may learne what the spirits of the vnsanctified common people are in such complaints , and of those chiefly that talke so much of the goodnesse of the olde world . They falsly imagine that the Pope much eased them of the burthen of Princes , and Nobles , whereas they were both body and soule the Popes , and the Diuels vassalls , excepting the Elect. And that is a thing which the naturall man , who is filius gehennae , desireth . To conclude ▪ it is rebellion , not religion . They would faine enioy a carnall peace , contentation , and felicitie they care not how . The sonnes of Adam would faine bee in an earthly Paradise againe , which thing Salomon reclaymeth them from in this booke , to cause them to looke for the true , spirituall , and euerlasting peace and happinesse , and to enter into the heauenly Paradise . Let vs therefore murmure at our sinnes , and be discontented with our discontentednesse , and behold our wickednesse in our afflictions and troubles , which are but the measurable punishments of our vnmeasurable sinnes , and set vp our rest , peace , and comfort in him onely ▪ and there onely , in whom , and where it is to befound , and had . Wobe to thee ▪ O Land , when thy King is a childe . This complaint in the verses before , shewd forth indignatio , which being pacified with Salomons answer breakes foorth agayne after another maner , to wit , in an exclamation ▪ commiseration , or desperation ▪ which is further emphatically coloured with the figure apostrophe , to presse it more forcibly . The parts , in respect of the subiect or matter , are two . First the childishnes , or insufficiecy of the King to rule . Secēdly , the voluptuousnes , or riotousnes of the Nobles . Wo be to thee . This word alwayes importeth some great euill , as heere it signifieth the foolish prince to be the greatest euill , and a sure token of Gods anger it is indeed . Therefore the Lord threatned to set children to rule ouer the rebellious Iewes ▪ vnder whom there should be neither peace , nor iustice , but oppression and wrong , euery man vexing and deuouring another . When thy King is a childe . By Childe , he meaneth not so much one that is young in yeares , as in vnderstanding , and discretion . S●nex aetate , & iuvenis moribus , old in yeares , but a childe in discretion , and contrarily , is a distinction well knowne . When Ioash was yong , he followed the counsell of Iehoiada the high priest , and the Land prosperd , and the Church florished , but in his elder dayes , hee became a childe , being mis-led by the wicked princes , 2 ▪ Chron. 24. So Vzzia● being but sixteene yeares olde reigned well , 2. Chroni● . 26. 3. And Iosiah beganne to seeke the Lord when he was a childe , and reigned well all his dayes . 2. King. 22. But contrarily , Rehoboam was forty yeares olde , when he shewed childishnes in refusing the wise counsell of the Ancient ▪ 1. Kin. 12. To conclude , that king is termed a child , when he is ignorant of the Law , & without discretion , contrary to the commandement ▪ Deu. 17. 18 19. 20. Secondly , when he is mindlesse , & forgetful of the cause of the poore , and of the righteous , which are alwaies oppressed ▪ & falsely accused by the rich , and the wicked . Thirdly , when he that should gouerne , is rather gouerned and led by others , giuing place to craftie and flattering perswasions , as Ioash did , after that Iehoiada was dead . Fourthly , when he committeth the gouernment and care of the kingdome to others , which at their pleasure prey vpon the subiects , enriching themselues by oppression and robbery both of Church and commonwealth , whiles he followeth his pleasures and vanities . Fiftly , when he is prouoked to wrath for trifles , but passeth by the great matters of the law , as the Pharises did . Sixtly , when being addicted to licentiousnes he crusheth the Church , the godly and ancient , through the false suggestions of prophane Princes , as Ioash did , but openeth the mouthes , and strengtheneth the armes of wicked flatterers , yea suppresseth the one , and countenanceth the other , as children loue to be pleased , and are kinde to deceitfull flatterers , but they hang downe their heads , and runne away from their true hearted friends and best counsellers . Briefly , when he seeketh not Gods glory in obedience to his word , but his owne glory , as Saul did . Therfore Samuel told him that he was become a foole . The second part of the woe , is the riotousnesse of the Nobles and officers , which giue themselues to pompe and prodigalitie , not regarding the welfare of the people , but their owne bellies , which is meant by eating in the morning . They meditate not , study not , consult not in the morning , when wit and memory is fresh , for the welfare of the Church and commonaltie , but for couetousnesse , oppression , pride and pleasures , as it is said of the idle shepheards ▪ Esay 56. 12. Yea rude Princes oppose themselues to the feare of God and practise of religion , and contrarily giue countenance to rude libertines , left their rudenesse should appeare to the commons , and so breed contempt , and shake off the yoke of obedience ; whereas if they themselues were godly and gracious , they should be loued of the godly and be a terror to the wicked ▪ as Iob was . They should binde Kings with chaines , and Nobles with fetters of iron , much more the commons , such honour haue all his Saints , Psal . 149. 8. 9. And why should not Kings be Saints ? It is no disparagement to their royaltie , though wicked Amaziah bade Amos prophesie no more at Bethel , because it was the Kings Chappell , and the Kings Court , Amos 7. 13. yet not many wise , not many noble , not many learned after the flesh hath God called , 1. Cor. 1. And it is hard for the rich to enter into the kingdome of heauen , yet are all things possible with God that sanctifieth . When Princes are not godly and gracious themselues , their owne consciences breed iealousies and euill suspitions in them , euen when there is no cause at all . For the wicked man flyeth , when none pursueth , when none opposeth , as Saul pursued Dauid , and grew at length into such extremities as to slay the Lords priests , and to account them his enemies and worst subiects that feared God most , and most lamented his case , whereas his cauilling clawbacks brought him to a miserable end . Verse 17. Blessed art thou , O Land , when thy King is the son of Nobles , and thy Princes eate in due season , for strength , and not for drunkennesse . AN illustration or aggrauation of the former griefe , by the antithesis , or opposition of the contrary blessednes of the land that is gouerned by the royall hearted King , and truly noble Princes . Blessed art thou , &c. By noble is not meant him onely that is of royall bloud or descent , for so was Iehoiakim , who is likened to an asse , Ier. 22. 19. or carrion , and Ieconiah , whose name was curtalled and cropt off in contempt , as the lappes of Dauids seruants were by the King of Ammon . vers . 24. Neither by sonne of Nobles is meant him that thinketh himselfe glorious for his ambition , pompe , pride , crueltie , as Rehoboam did , and Sennacherib , Nabuchadnezzar , Antiochus , Herod , &c. but he that was noble hearted , as was Dauid , who was borne of meane parentage , and Iosiah , who was not giuen to pompe , pride , ambition , superfluitie , but was content with a mediocritie , and delighted in purging the Church of Idolatry , in setting forth the glory of God , as Dauid did ▪ He that is wise and godly , is the truly aged , though he be a childe , and truly royall and noble , though he be poōre , as Salomon said before , Chap. 4. 13. He that feareth God , and hath command ouer his owne lusts , and not captiuated to his owne will , is truly royall . And thy Princes eate in due season , &c. That is , when thy Magistrates , Counsellers and officers are moderate and modest , not giuen to feasting , banketting , prodigalitie , pride , glorifying one another in the flesh , not to proud apparell , proud buildings , not to sports and pleasures , drunkennesse and venery , Prou. 31. 3. 4. 5. 6. 7. For who is then graced , preferred , rewarded , but the vassals of their lusts ? The Church and Churchmen go to wracke , wanting necessary meate , drinke , apparell , lodging , &c. but rather to sobrietie and parsimony , not to oppression and robbery , but to liberalitie and bountifulnesse ; not to carelesse wasting of the wealth of the land , but to preserue and increase the same ; not to rob and spoyle , but to enrich the Church and commonaltie : lastly so to serue the body , that the body of the Church and commonwealth may be serued by it , and the Lord by both . Verse 18. By much slouthfulnesse the building decayeth ; and through idlenesse of the hands the house droppeth through . AN exposition or explication of the woe or miserie , especially of the former part thereof , vers . 16. illustrated and inforced by a comparison drawne from the euill , and disorderly oeconomie or gouernement of a priuate house or family , which sheweth forth it selfe in the euill vsage of the outward building . These euils are slouthfulnesse , and carelesnesse , or idlenesse . The former is a vice of the minde , the latter of the body . A carelesse minde , an idle hand . Where those vices reigne , the house not onely decayeth , but rotteth , and droppeth vpon the head of the improuident , slouthfull , vnthristie housholder . A man in respect of his person is knowne by his apparell , countenance and gate what manner of one he is , as touching his ethicks or morality , saith the sonne of Sirach . Againe , he is knowne by his house , yard , grounds , cattell , seruants , and children , what manner of man he is , as touching his economie or husbandry , Prou. 24. 30. 31. The house of the slouthfull man is ruinous , and droppeth through , his yard is like a vaste desert , the fences and walls broken downe , as a vineyard layd waste , his fields are ouergrowne with thistles and briers , his family is disordered and idle , one contending and quarelling with another , girning one at another , all maisters and vnruly . Thus it is in the house of prodigals , drinking slipthrifts , and Belials , do naughts . Thirdly , in respect of his politicks or magistracie he is knowne by his subiects . For as the housholder is in his house or family , so is the magistrate in the citie , and the king in his dominions . An house is a part of a streete , a streete is a part of a citie , the citie is a part of the kindome . The king is the head , the kingdome is his body , consisting of members , whereof some are superiour , as those that are placed in gouernment vnder him , and are subordinate one to another , others are inferiour , Whereas the Prince feareth not God , but is either couetous or wastfull , carelesse and dissolute , then the Church and common wealth go to wracke . The gouernours are rauening Harpies , and riotous , deuouring the commons , and feeding themselues of the flocke , yea euery one after their examples preying one on another . The vngodly , flatterers , lust-seruers are aduanced , and placed in offices for money or fauour , for there is no care nor feare of God in the superiours , but euery one that feareth God is dishearted , and he that speaketh vprightly is hated in the gate , and he that rebuketh is abhorred , Amos 5. And amongst those wicked ones , there is nothing but enuie and contentions , euery one being giuen to oppression , pride and ambition , and all enemies to God and godlinesse . Whereupon it commeth in the end to be a vast desert of wilde beasts , and as a vineyard lying waste , spoyled with foxes and wilde boares , like a field ouerrunne and cropt vp with cattell , and pastures rooted vp with swine , and ouergrowne with thistles and briers . Such desolations doth the Lord threat vpon carnalitie and contempt of his word . All these things declare what the Prince is , and by what manner of spirit the commonwealth is inliued and moued . For as the spirit of a thing is , such is the thing . If the spirit be weake , the body is ouergrowne , and ouercome with diseases , as we see in plants , in beasts , in men . Now the spirit of houshold gouernment is pater familias , the good man of the house . The spirit of polity , or commonwealths gouernment , is the king . A prudent and valiant Prince hath a strong constitution , and sound body , his spirit worketh effectually in the finger , and all vtmost parts , as well as at the heart and inward parts , that there may be soundnesse and ioy in all the body . Verse 19. A feast is made for laughter , and wine maketh merrie , but money answereth all things . AN explication of the complaint or woe , especially of the latter part thereof , vers . 16. which was this , Thy Princes eate in the morning , that is , spend their whole time , euen the morning it selfe , wherein nature it selfe bindeth vs to sobrietie and solitary study , in eating , drinking , pleasures , like to the Sodomites , and beastiall Princes of Israel . It is illustrated by the contrary , and right vse of eating , drinking , and other expence . A feast is made for laughter . The vse of meate , is the reparation ▪ and conseruation of the body in health and strength , that a man may be enambled to discharge the duties of his calling , wherein God hath placed him . He must keepe his body in temperance , sobriety and chastity , that the minde may be more cleare and free , of greater strength and vigour in the functions thereof , both for deliberation and execution . As for a feast , that is made for laughter , for a recreation of the minde and body at certaine conuenient times , and to preserue common societie and neighbourhood , or rather to testifie friendship and loue one towards another , though particular businesses and necessities haue distracted them , and drawne euery man ad sua curanda , to care for his owne things ▪ of the vse whereof feasting and co mmon meetings testifie a certaine communitie , such as in this disordered world , and miserable condition of man can be had . But to be addicted to feasting , to make a trade of pampering the body , as epicurishnesse , and beastlinesse . For beasts regard nothing but the belly ; they are all body , and to feede well , is their perfection . And wine maketh merrie . Wine also hath the same vse that is of meates . He that giueth himselfe to drinking and companiship , is a drunkard , although he neuer be drunke . Therefore the Prophet Esay denounceth a woe against them , that are able to drinke strong drinke ; Woe be to them , for they spend not onely the time of life idlely , and wastefully , but also make others drunke , and glorie in euill . But wine is not for Kings , nor strong drinke for Princes , Prou. 31. 4. but for the sicke to recouer health , as Saint Paul said vnto Timothie , Drinke a little wine for thy stomackes sake and often infirmities ; and wine is for the sorrowfull to reuiue the spirits , and disperse the blood of the oppressed heart to forget his pouertie and miserie . And money answereth to all things . This vetse may be interpreted thus . Their feast is made for laughter and prodigalitie , not for recreation , &c. and their wine maketh them merry to cast off all care , that they may more freely liue in pleasure , Esay 56. 12. and their money or abundance answereth to all these things , that is , to none other vse , but to maintaine epicurish liuing , as is all ready sayd . Or else they may haue dependence vpon the former verse ; The Building of them decayeth , and their houses droppe through , who prepare feasts for laughter , and wine for rioting , and Luxuriousnes , and their money serueth to all these things , to none other vse , but to prouide for feastings , drinking , and epicurish meetings . This interpretation may well stand . But to proceede in the former . Money answereth to all things . Hauing shewed the right vse of eating , and drinking , hee now sheweth the right vse of money . Money serueth not for prouiding , and mayntaining of feasts , delicious fare , pompe , and pride , but for all things . For money is not as other mettalls , limited to certaine workes , vessells , or instruments , but it hath in it , by humane constitution , the nature of all things , and is all things . So that hee which hath money wanteth nothing that the world can affoord . Therefore it is so loued and desired of worldlings , yea euen of all men . If it were of a particular nature and vse , it then should be lesse desired , and of some not at all . It is made for change , and ready supply of euery mans neede , that euery one might be helped by other . Money therefore is all things , and for all things ; not for feasts and drinkings , but to be layd out to other vses both diuine and humane ; not to be hoorded vp from vse , which is theft , because no man is for himselfe , but for others also , and others for him , which is the essence of Charitie . Hee that giueth money , giueth , meate , drinke , cloathing , and lodging . Hee that hoordeth it vp burieth all these necessary things in the ground , from God and the poore to his power : seeing that without money they can not be had ; yet both money and all things vnder the Sunne , and the Sunne it selfe , serue for nothing but backe and belly . Mans body is the centre of all materiall things . And if the body be the temple of the holy Ghost , there is neyther money , nor any thing else , for the body , but all for God. If all men were for God , there should be no such hungring for money . It should be the vilest mettall of all other . For yron is better then siluer . If man were perfect in innocencie and holinesse , he should neede no money at all ; it would be more trouble to him to carry money , then it is now to want money . The selfe-loue , hatred , and misery of man appeareth in this , that hee which hath no money wanteth euery thing ; and he which hath abuudance of mony wanteth nothing . Where abundance of money is , there is abundance of couetousnesse , oppression , and all mischiefe ; euery rich thiefe striuing who shall buy , nay wring and weary the poore out of all . Contrarily , when there is little money , there is greatest contentation and loue amongest neighbours ; but when money commeth in , it setteth all on fire ▪ and parteth friends . The diuell commeth in with it , for it in flameth the desire ; and the diuell bloweth the bellowes , and they that are in loue with it , are beasts , Idolaters , the children of the Diuell . For it is his baite and his hooke , whereby hee catcheth them , and as it were hangeth them vp by the chappes . Verse 20. Curse not the King , no not in thy thought : and curse not the rich in thy bed-chamber : for a bird of the ayre shall carry the voice , and that which hath wings shal tell the matter . THis last verse is an answer to the complaint ; It is propounded by way of an Admonition or Dehortation , which hath two parts answerable to the complaint , verse 16. The first is ; Curse not the King , or , speake not euill of the King : figured by an Epanorthósis , or correction , no not in thy thought : or it is a Prolepsis answering to the common obiection , Thought is free . If thou hast no euill thought , or euill disposition of the heart , thou canst not speake euill ( otherwise thou canst not speake well ; ) let this then be one of the things that thou canst not doe , and thou shalt be safe , thy tongue shall not slippe . It belongeth to God onely to reprooue Kings by his word . For hee is the seruant of God , Gods vicegerent , and must not be lifted vp aboue his brethren , hee is subiect to the word of God , as well as any other , and hath speciall commaundement to haue the Booke of the Law by him continually to be exercised therein , and he shall be punished for his transgressions as well as any other . This denunciation is made by man from God , but the execution is in Gods owne hand . If a subiect transgresse , then he is punished , because the king is eustos vtriusque tabulae . Hee hath the Couenant in keeping ; he must be true and faithfull to his maister in punishing , protecting , rewarding his fellow seruants , accōrding to his Lords appoyntment , not after his owne lust , and pleasure . Nemo sui iuris est praeter Deum . And things indifferent , wherein they haue most power , must not bee discordant from things necessary , but attendants and ornaments , not disparagements thereto . No man is his owne , hee neyther standeth nor falleth , liueth nor dieth to himselfe , but all to God. All men are to be reprooued and punished by the king , but the King by God alone : God denounceth iudgement by men , but executeth by himselfe . If the Kingsmaners displease thee , looke to thy selfe , and consider the beame that is in thine owne eyes . For thou in thy state and dealings , and to thy power ar● bad enough , and if honour and power were put vpon thy backe , what manner of man wouldest thou be ? Magistratus indicat virum . What wouldest thou doe ? Great matters surely . It may be somewhat for a while . If the burden of the whole kingdome were layde on thy backe , thou wouldest beare it lustily . Euen as a child set vpon the back of a proude , stomackfull , vnruly horse , would ride lustily . Art thou in an office ? Looke to thy selfe how thou execucutest that . Art thou rich ? what good doest thou ? How behauest thou thy selfe towards thy poore neighbours , and tenants and seruants ? Thou art now a Scholler , what if thou wert a Schoolemaister ? Dost thou know what thou art ? what thou wouldest be thou well knowest not . Something lyeth curbed and pind vp in a secret corner , as flies in winter , that the warme Sunne-shine of Authoritie and Honour would produce . If the handmaid were mistresse , how gentle , kinde , and good would shee be to her fellow seruants and poore neighbours ? Salomon saith , Prouerbs 30. 21. 22. 23. For three things the earth is disquieted , and for foure which it can not beare ▪ for a seruant when he reigneth , and a foole , when he is filled with meate , an odious or froward woman when she is married , and an handmaid , when she is beire to her mistresse , that is , her maisters wife . And curse not the rich in thy bed-chamber . The second part of the Admonition , answerable to the second part of the complaint . By rich are meant Nobles , and higher powers . Speake not euill of the King and his peeres , otherwise then their dignity requireth . For they represent the person of the King , as he doth of God , and their authority is his authority and power . Therefore speake no euill of them , neither in publicke nor in priuate , not in the hearing of thy best friend , nor in thine owne hearing alone , as the manner of some is to talke to themselues , vse not that . For as they that talke in a dreame know it not ; so if thou beest talkatiue in thy bed-chamber of such things , it will out in another place ere thou be aware . And out of the aboundance of the heart the mouth speaketh . For a bird of the aire shall carry the voice . A reason inforcing the admonition . It shall not be kept secret , but reuealed ; or thou shalt be punished as if it were reuealed . Briefly , thou shalt surely be punished . This certaintie of punishment is confirmed by the possibility of an impossibility in nature , to take away all manner of obiections . How shall my thought , and priuate or solitary speech be known , none hearing of it ? If it cannot otherwise be knowne , then the bird that flyeth ouer thy head , or is wandring aboue in the aire , shall perceiue thy thought , and heare thy voice , and relate the same to the King ; so shalt thou be punished . And if the King of Kings shall punish thee , who knoweth the secrets of thine heart , it is all one as if thy words were brought to the kings eare . And that which hath wings shall tell the matter . An amplification of the reason by a commemoration to inculcate the same more deeply into the heart . The bird shall speedily carry it , the Poste shall not ride on horsebacke , but be caried on wings . Thou shalt not onely certainly , but speedily be punished . Wilfull murder and treason will out . For euery man is the image of God , and the King is next to him , his surrogate . CHAPTER XI . Verse 1. Cast thy bread vpon the waters : for thou shalt finde it after many dayes . THis Chapter setteth down a soueraigne remedy against the vanities , Chap 9. that seeme to carnall reason to be in the diuine administration of the world , to arme the soule against despaire , distrust in Gods prouidence , carnall securitie , d ssolute and carelesse liuing , Epicurisme , to take away the offence of the weake , who hearing that all things are caried hand ouer head in the gouernment of the world , may begin to be weary of well doing , and to giue themselues ouer to carnalitie . Whereas contrarily , letting alone things that are aboue our reach , we must lay hold on the commandement that is before vs , in our eyes and eares , and be more carefull and diligent , working out our reward with feare and trembling , with all confidence in Gods prouidence and promises , howsoeuer things be caried and ruled aboue and against mans reason . It is enough for the seruant to do his maisters will. And also to learne to vnderstand and know the secret wayes of God out of his word in all these things , which the blinde world confound , and terme chance and fortune . As before he hath diuers times taught , that the good of worldly things consisted in the bodily vse thereof , the sustenance or comfortable maintenance of the body ; so now he farther teacheth the spirituall vse thereof , or good of the soule , which consisteth in the exercise of saith and charitie therewith . For in doing good , and communicating to others that need our helpe , we make our loue to God , and faith in Gods promises more certaine to our selues . In these times many search into the secret counsell of God for their assurance , and are much perplexed about predestination , but in the meane time are full of pride and couetousnesse , and worldly pompe , which in baptisme they haue promised to forsake . Their spirit is full of guile . If they could by deep search know their election , they would assuredly beleeue in him , and confidently rely on him , and cheere their flesh in these transitory dayes . If they can attaine to this assurance , but some doubt still perplexeth them , they will yet be sure of one thing , to liue in pride , pompe , pleasure here on earth . So that whether they be sure , they will liue in pride and pleasure , or not sure , they will liue in pride and pleasure . Whatsoeuer else they can attaine to be sure of , this in the meane time they will be sure of . But whiles they follow the pride , pompe , couetousnes , ease and pleasures of the world , as many doe , they shall be alwayes in perplexitie as many are . Shew me thy faith by thy workes of loue or charitie , sayth Saint Iames to such like Christians in his dayes , and I will shew thee my faith by my workes ; so shall we not deceiue our selues , nor be deceiued one of another . Men imagine many things , and talke of many things , but the worke done , sheweth the resolution of the spirit . The whole course or frame of life is the spirit . The condition of life sheweth infallibly the conditure of the spirit . Simulations and dissimulations are but friuolous couerings . Summer will shew it selfe to be Summer , whatsoeuer the weather be ; so will Winter shew it selfe , let the weather be as faire as it will be . An hypocrite will shew himselfe , do what he can to the contrary ; and he that truly feareth God , cannot be hid with infirmities or slanders . The thick clouds cannot turne day into night , nor the brightest Moone , night into day . He that is dead to the world , and to the lusts thereof , and beleeueth in God , is mercifull and liberall : but faithlesse worldlings will needs breake into Paradise againe without Christ , which Solomon in this book reclaimeth them from . The diuell and the flesh are their deceiuers and helpers , and so their whole life is nothing but a Gigantomachie , the Giants battell against God , his word , his Ministers , his people . They liue like pompous and proud beasts , and die like filthy beasts , their glory is to their shame , that minde earthly things . To conclude , this Chapter hath two parts : first a Catascue , instruction or confirmation , to vers . 7. Secondly , an Anascuè , destruction or refutation , from thence to the end . Concerning the first , it is an instruction or remedy propounded by way of exhortation . This remedy is liberality or bountifulnesse , grounded on faith and confidence in God alone , and contrary to humane reason . If wee doe good to others , God cannot do ill to vs : and if we beleeue in him , his promises cannot faile . But why doth Solomon here aboue all other vertues bring this for a speciall antidote against the former vanities and miseries of this life ? Go aske Saint Paul why he so extolleth charity aboue all gifts , 1. Cor. 13. Againe , what vertue more becommeth a Christian then charity , which is to shew mercy as he hath receiued mercy , and to do good as he hath receiued good . He that receiueth good , and doth none , maketh God his seruant , and himselfe a god , a god of this world , or diuell . Againe , God requireth the practise of this vertue of vs more strictly , and inforceth the same , and imprinteth the same in the memory by his owne example , Ioh. 13. 4. to vers . 17. here is the vertue of charity dramatically set forth before their eyes , and things seene cannot be forgotten . Also Ioh. 15. 12. Lastly , we shall be iudged by the workes of charity at the last day , Math 25. Come yee blessed of my Father , &c. but this is not meant of morall , or ethnicall workes , Pharisaicall , Popish workes . For sinners are bountifull to sinners , they giue and lend , and that freely sometimes to such like as themselues in fleshly respects . But Christ saith , Whatsoeuer ye did to the least of my brethen , yee did to me . Cast thy bread vpon the waters . Euery word of this sentence is emphaticall . Cast , that is to say , giue with a good heart willingly , and readily , and freely , not being bound at all to the loue of earthly things , as Dauid saith , If riches increase , set not your heart vpon them , Psal . 62. 10. and God loueth an open heart , or cheerfull giuer , that giueth confidently without feare , and freely without compulsion . This goodnesse of the heart in this respect consisteth of these particulars : I. Thankefulnesse , when vpon consideration of Gods mercy and bounty towards vs in Christ , we deuote in way of thankfulnesse our goods , not onely to our owne vse , but to the poore , and to the Church . 2. Cor. 8. 5. The Macedonians first gaue themselues to the Lord , and after to the Apostles , and to the poore at their request . And the citizens of Tyrus being conuerted , deuote their merchandize and gaines to the Lord , Esay 23. 18. Her merchandize shall not be layd vp and kept in store , but it shall be for them that dwel before the Lord , to eate sufficiently &c. II. Loue , 1. Cor. 13. 3. If a man giue all that he hath , and hath not loue , it is nothing . Many build Hospitals for the poore , and so do Turks also ; but the Lords poore , the brethren of Christ , Math. 25. they know not : nay , they had rather take from such poore . III. Compassion . We must reioyce with them that reioyce , and weepe with them that weepe : wee must relieue them that want , and make their case our owne . The wicked churle sayth , do as they will , shift as they can , &c. when he dispossesseth a poore tenant for a little more rent ; for one poore man will oppresse and dispossesse another , and this is like the raging storme that destroyeth all things . It is the voice of a beast , not of a man ; euery beast careth onely for himselfe , and when one is fallen , the other tread vpon him , and goare him , and so do beastly men . IIII. Simplicitie ; and that is when we aime at neither profit nor praise , but intend to obey the commandement of God. Therefore sayth Christ , Math 6. 3. Let not the left hand know what the right doth . Giue in vprightnesse and sinceritie of heart , whether in priuate or publicke ; otherwise he that giueth , giueth not to God , but to himselfe ; that is the meaning of these words . V. Cheerfulnesse . Rich men must distribute and communicate , for God loueth a cheerfull giuer . 1. Tim. 6 16 Solomon sayth , Prou. 3. 28. Say not to thy neighbour , go , and come againe to morrow , and I will giue it thee , if thou hast it now . Iob sayth , that he restrained not the desire of the poore , nor made the eie of the widdow to faile , Iob 31. 16. VI. Bountifulnesse . He that soweth plentifully , shall reape plentifully , 2. Cor. 7. Bread. A Synecdoche of the Speciall . By Bread he meaneth all kinde of sustenance and maintenance , meate , drinke , apparrell , lodging , money , Matth. 25. 35. &c. euen whatsoeuer our brethren stand in neede of , wherein wee are able to helpe them , their soules , bodies , states . For we must not onely helpe a man when he is fallen , with our almes , but assist him before he fall with our reliefe , and succour , both by giuing and lending . The deceitful hearts of hypocrites and churles is herein damnable . They will relieue or assist no man , but suffer him to fall , yea occasion , and cause his fall to buy vp all that he hath , for neede maketh good penny worths . Then will they ; nay , then must they relieue him on the common almes , wherin the churle for his part will beare the least charge . And if for his great penny worth hee doth any thing of free will , hee thinketh that hee hath done a great worke , deseruing great commendation , and reward at Gods hands . These are the common good workes and almes of the deceitfull world . They are most commonly like vnto persecuters and robbers that doe giue ( sometimes ) to the poore part of their stollen goods . It is ( indeede ) nothing but the offering of a Dogs head , and Swines bloud in facrifice , yet they thinke to merit heauen therewith . Thy bread . Therefore thou must giue thine owne , not as mercilesse churles doe , guilefully ; nor yet as their fellow thieues doe , which steale much from one , and giue alittle to another ; or benefit one , and hurt many . The thiefe that robbeth by the highway giueth to the poore , that beggeth by the highway , and hee is counted a good maister , but hee shall be hanged for his goodnesse , if hee be apprehended . Consider this ye couetous persons , extortioners , vsurers , and all vnlawfull getters , that enrich your selues by the hinderance of other men , God indeede may in mercie accept your repentance , but your gifts and great workes are abhominable in the sight of God without repentance , and deniall of all your deceitfull and false goodnesse . For God is no receiuer of stollen goods . If yee bee contented with that which ye can lawfully get in a lawfull calling , and trust in him , giuing a little of a little , yee shall please him better , then otherwise with thousands . Be thou content , and let them do great workes into whose hands God hath put much wealth . If they will not , their damnation shal be the greater , and God shall dispose of their wealth as pleaseth him , it may be , to thee , or thine . The widdowes mite shall be as great a gift , in the sight of God , the rewarder of euery worke , as the great summes of Princes in the eyes of men . As for the gift of the couetous person , vsurer , extortioner , or oppressour , it is but the sacrificing of a dogges head , and swines bloud , as I sayd before , it is but a bribe to make God partaker of their theft and robberies , Amos 2. 8. vnlesse it be in the way of restitution vpon vnfained repentance , as Zacheus did . Many , chiefly Popish worldlings will doe no good whiles they liue , but at their last end they thinke to merit heauen with a great funerall feast , or gift of money , of an house , or of some land out of their superfluity . They haue indeed made many good bargaines in their life , and this is one of the best . The earnest penny indeede is offered , if it will be receiued , but heauen cannot be so bought . A wise man goeth forth to his worke in the morning , he taketh the day before him ; but this person will beginne at Sunne-set ( if at all ) when the gates of the Citty are shut . In the time of life I heard him say often , that all things may be done for mony , and with the bribe hath he procured himselfe much fauour , and auoyded deserued punishment , and the beast thinketh now to deale so with God. For I see no token of a penitent and contrite heart , nor sorrow for sinne , but iustifying of himselfe , no restitution , but onely a gift giuen out of superfluity ; and sometimes nothing at all . Vpon the waters . An illustration of the right manner of giuing , by a similitude of Seede or Bread sowne or cast vpon the Seas , signifying not only the sincerity and freedome of the heart in giuing , but also the persons to whom it is giuen . The wise worldling thinketh that whatsoeuer is giuen is lost ; and if neither profit , nor praise of men , nor any thing redound at all to him againe , hee counteth it quite lost . Therefore respecting himselfe onely in euery thing , ( neither can hee doe otherwise ) hee counteth that which is giuen to the poore Minister , who is nearest vnto God , cleerly cast away , because the worldling is either Popish or Turkish , either an hypocrite or plaine ethnicke , neither would he haue any man that feareth God to haue any thing . His spirit telleth him that he is of the world , and hath his portion in this life onely , therefore he claymeth the world as his owne right to himselfe , and such as are seruiceable and pleasing to his flesh . Their spirit , I say , sayth as their father the diuell sayd , Luc. 4. All is mine , and I giue it to whom I will. The children of God are not for the profit or praise of worldlings , therefore would they haue the world rid of them . They cry with open mouth , away with them . The persons to whom we must giue , are the poore , such as need our reliefe and almes , that is , such as are not able to labour for liuing , by reason of sicknesse , age , &c. These poore are either good , or else prophane , idle , Belials , donaughts . The good are those that liue honestly , and labour truly for their liuing as health and strength will permit , and are thankfull to God and to their benefactors . These are a fertile soyle , worth the cost and labour , and plenty of good seed . For that which is done to them , is done to Christ himselfe . He calleth them his brethren , Math. 25. 40. and his little ones . To these must we doe good especially , or else it is a sure token that the loue of God is not in vs. For he that seeth his brother haue need , and shutteth vp his compassion from him , how dwelleth the loue of God in him ? Againe , the Law sayth , Thou shalt loue thy neighbour as thy selfe . The Macedonians were willing to their power , and beyond their power to relieue their poore brethren , 2. Cor. 8. 3. yet it is not meant that a man should ease others and burthen himselfe , as he that lendeth his money without increase to him that is richer then himselfe , and in the meane time wanteth necessaries , vers . 13. but to make an equality in supplying one anothers want , vers . 14. Neither is this meant to confound callings , for euery one must be content with his calling , as Paul sayth of seruants , &c. but to relieue mens wants in their callings , yea and friendly to helpe them forward ; not to enuy and suppresse on euery side , that we our selues may be aloft alone , and haue all at our owne disposing . Neither yet in wants is it meant of an Arithmeticall equality , but Geometricall , as the Philosophers say , that reliefe be giuen according to the need and worthinesse of the person . I say worthinesse ; for the houshold of faith is specially to be relieued , though our All-alikes can abide no difference , except in this , that as the world loueth his owne , so do they most affect their rascals and claw-backs . Herein they make a difference , for to these are they very bountifull , when they will not bestow a good looke vpon a poore Minister , nor honest poore man , these must licke their liuing of the thorne , and chew vpon the bridle . They will haue no difference at all of grace and morality , ( this difference the Papist cannot abide ) morality and flattery , infirmities and prophanenesse , but all must be alike . But when all is alike , that is to say , darknesse and carnality , ( for that their spirit intendeth ) then will their pride make distinctions and degrees enough . And this is nothing but to draw all from God , that they themselues might be gods , censuring and iudging , iustifying and condemning , helping and forsaking men accordingly as they please , and as they are pleased . The other sort of poore are neuer-goods or doe-naughts , that haue liued idlely , and brought themselues into want , and in want are still idle and thanklesse , abusing themselues euen in that litle which they haue , and is giuen them . These are a barren soyle for a man to cast his seede vpon . They are water that consumeth and rotteth the seede or bread that is cast into it ; and so in respect of them it is lost . For they are rather ready to speake euill , and doe uill to those that doe them good , and walke about with lies ; yet in their necessity and misery must we help them , though they be naught , because we our selues are good , euen the children of God , and followers of God , who causeth the raine to fall , and the Sunne to shine vpon all . Christ healed the nine vnthankefull Leapers , as well as the tenth , and he did good to vs when wee were his enemies . He prayed for his persecuters , for he came to saue , not to destroy . And Salomon sayth , Doe good for the commaundement sake . Relieue the godly in loue , the euill in pittie : we may be sure of this , that our gift to the euil in that sense shall doe vs good , and him good also , and more happly then we are aware of ; this being excepted , that wee minister not matter to his wickednesse . I meane , that our liberalitie be not meanes to maintayne his idlenesse , drunkennesse , whooredome , &c. to our knowledge . ( Yet many are too wise , too circumspect heerein ; they proue naught in seeming to be too good . ) In this case lend to the poore , and lend not ) and if he be without grace or gouernment , put thy meate into his mouth , but let him not finger thy money , neyther be surety for such , lest the weight of his folly be layd on thy backe . For hee hath the plague , and would haue all alike with him . The prodigall loueth not parsimony . His nature is to vndoe all that deale with him , and follow his humours ; neyther regarde his serpentine tongue , it is no slaunder . As his necke is , so let him chew such a bit . For Salomon sayth , That a wise man ordereth his affaires by discretion . Be not ashamed , saith the sonne of Syrach , to beate an ydle stubborne seruant to the blood . And Nature teacheth vs to cast out vnprofitable Drones . But what Drone can be worse then those that curse , murmure , and speake euill of their Benefactors , when as they should pray for them ? Lastly , the Law sayth , Respect not the poore for his pouerty , giue righteous iudgement . By all this we learne what to do with an euill tongued Drone , and a sturdy loynes , and what course to take with the wicked labouring man , that spendeth all , and spareth naught , because the Parish must keepe his children . Some such like poore there are . Lastly , we must do good to strangers whom wee neuer sawe , and are neuer like to see agayne ; which are signified by waters also . For thou shalt finde it after many dayes . A reason to enforce this duty . Thy benefit shall not be fruitlesse , though it seeme to be cast into the Sea , and vtterly lost ; yet it is in the hand of the Lord , who shall restore it to thee agayne with aduantage . The Seede that is seattered abroade vpon the ground , seemeth to be lost ; yet it groweth by little and little , and commeth in the end to a plentifull haruest ; so shall that doe which is sowne on the waters . The poore are compared to ground , 2. Cor. 7. ready dressed and tilled to our hands , and our reliefe is seede cast vpon it ; and for our paynes and cost in sowing it , we are promised to reape the whole croppe our selues . For he saith Deuteron . 15. 10. The Lord thy God shall blesse thee in all thy workes , and in all that thou puttest thine hand vnto , Prouer. 19. 17. He that hath pittie on the poore , lendeth to the Lord , and that which he hath giuen will he pay him againe . Also Math. 10. 42. He that giueth but a cuppe of colde water to one of these little ones , in the name of a Disciple , shall not lose his reward . A cuppe of colde water giuen in this sence , is better then thousands and millions in a carnall respect . For God respecteth the intent of the heart onely , as for the gift it selfe , that is Gods owne already ; the whole world is his owne , he hath no neede of our gifts , it is his already , and he can giue it to whom hee will , hee maketh heires ; therefore hee respecteth not the greatnesse of the gift , but the sinceritie of the giuer ; hee needeth , I say , nothing from vs , who can feede his poore at his pleasure , but we haue neede of faith and obedience , that he might be glorified in our saluation , whose glorie is not diminished , though we were all damned . If God blesse and prosper a man in his person , familie , cattell Lands , he shall soone be rich , although his beginning be right little . For it is not to be regarded , how much a man hath , but how it prospereth . Corne , hempe , flaxe , trees , hearbs grow in a shortspace , but no man seeth how ; so is it with him whom God prospereth . For first , God giues him wisdome , and a right forecast . Secondly , there is a blessing vppon it , which is aboue all indeuours . Some man groweth rich , no man knoweth how , nor himselfe neyther . Agayne , some becommeth poore , hee knoweth not how ; neyther can any man well tell him . Moreouer , besides the continuall successe of his labours , God stirreth vp others to doe good to him after many dayes vpon long triall of his faith and constancie ; and the Lord maketh heyres at his pleasure , lands and goods are in his disposing . But the wisedome of the flesh is quite contrary . The way to be rich , is to spend nothing , to giue nothing , to oppresse the poore , to detaine their wages &c. There was in a certaine place , one that went among the neighbours to craue some beneuolence towards the Ministers maintenance , three of the richest and wisest ( so reputed ) gaue these answers . One said ; The more I do giue , the lesse I haue . Another olde man said ; I see the fore-end of my life , but I see not my latter : I may come to want that which I now giue . The third said ; I know what I haue heere , but I am not sure what reward I shall haue when I am dead . His meaning was , that if he had beene sure that there were a Kingdome of glory , hee would haue giuen somewhat to haue purchased it . And a fourth olde man said ; That he was old , and past preaching , let his sonne , if he would , giue to preaching . Yea and another aged man said ; That he knew how to bestow his money better . Heere is fleshly wisedome , which is enmity to the Law of God But the word of God teacheth quite contrary . The former is mans wisedome , sensuall and diuellish , but this following is Gods. He that will be rich , let him bestow freely on the poore ; he that will giue , shall get ; it is better to giue then to take ; he that will saue his life , shall lose it ; and contrarily , he that will keepe and saue his goodes , shall lose them ; and hee that will cast them away , shall saue and encrease them , and that eyther by prosperitie , and continuall good successe in innumerable small partciulars thereof ; or else afterward , as the Lord prouided for the faithfull widdow of Sarepta , when she looked for nothing but death ; yet of that little Meale and Oyle that was left , shee serued the Lords Prophet first : a worthy example of faith . And Abigael , for a smal present bestowed on Dauid in his necessity , became a Queene , whereas churlish Nabal was strucken dead . So do these couetous wretches rake mony together for other men that neuer sweat for it . Verse 2. Giue a portion to seuen , and also to eight : for thou knowest not what euill shall be vpon the earth . THis verse setteth downe the extent of our liberality , shewing to how many we must giue . Giue a portion to seuen , and also to eight . A Synecdoche of the speciall , a finite number being put for an infinite ; as Christ answered to Peter , Forgiue not thy brother till seuen times , but till seuenty seuen times . This maner of speech is vsed , Mica 5. 5. Then shall we raise against him seuen shepheards , and eight principall men : that is , so many shepheards , both teachers and rulers as shall sufficiently feed the Church of Christ , and defend it from the enemies , and breake the power thereof . Therefore we must giue to all that need our helpe . Luke 6. Giue to euery one that asketh . As charity maketh a difference of persons , so againe it respecteth euery mans necessity to giue to him according to his need . A gift bestowed on a mans necessity , is not lost , because it is put into the hands of God , that is done for the commandement sake , and of pity . For God regardeth the heart of the giuer , not the gift , nor so much the person to whom . A small gift of a good heart is great ; and contrarily . For thou knowest not what euill shall be vpon the earth . How long thou shalt enioy thy goods , thou knowest not , and what need thou or thine may come to , thou knowest nor . Surely , with what measure a man meateth , to him it shall be measured againe . Blessed is he ( sayth Dauid ) that prouideth for the sicke and needy , the Lord shall deliuer him in time of trouble . Diues prouided for his owne belly , but nothing for the poore , but aft rward he stood in need of Lazarus helpe , but in vaine . So shall it be wi●h euery rich glutton that loueth himselfe and hateth the poore , When the rich mans soule is in hell , then shall his goods be dispersed on the earth , and his children vagabonds , begging their bread , and sometimes hanged for their leudnesse . As the diuels fetched away the soule of the couetous rich man Luk. 12. so commonly do●vsurers , whores , and other miscreants carry away their goods . Surely , if Diues could haue risen from the dead , he would haue done good ; but the Apostle sayth , While we haue time , let vs do●good , while we are liuing , and haue goods to bestow . For while we are liuing , they are ours , afterwards they are none of ours : we are now the stewards of them , let vs now make friends of the vnrighteous Mammon , let vs worke while we haue the instrument in our hands , and do good while God giueth power to do it . For riches are for the time our gift or talent , to be layd out and vsed for our Lords aduantage . It is a folly not to do good in time of life , but to deferre till death , as many brute heads do , seruing God as they list , and how and when they list , seruing themselues first , and if ought leaue , then shall God haue something ; contrary to the practise of the faithfull widow of Sarepta , as though God were a begger that stood need at all times , and so nothing could come amisse , nor at any time amisse , and that he must depend on vs , and be thankfull to vs. Thou foole and mad man , God biddeth thee doe good in time of strength , not at thy last end ; he respecteth thy faith and obedience to his commandement , not thy gift , which is his owne , not thine . Hast thou his grace at command ? Thou that wilt not now do good , shalt not then . For he will cut thee off suddenly , thou shalt die in thy sinne ; nay in stead of doing good , thou shalt haply end thy dayes in cursing and blaspheming God , and in fearfull desperation . Againe , thou wilt giue to the poore at thy last end , &c. How many are suddenly taken , as one arrested by the Sergeant ? and as thou hast bene vnfaithfull to the poore , so may thy executors be to thee and them . But i● the poore be partakers thereof , that is no good to thee , but thy faith and obedience should haue bene rewarded . The commandement is giuen to men liuing , not to men dying . Thou hast alwayes bene a theefe , and art so still , for this is but a small part of that which thou hast vniustly withheld from the poore , and wrongfully gotten . Therefore thou art but as one going to the execution for theft , and restoring some small part of his stollen goods to the poore as he goeth , which cannot free him from the gallowes , and leauing the rest to his babes , which shall be taken , yea stollen from them againe , or wither away , they cannot tell how . For the curse of the poore is vpon their patrimony , though themselues be safe . Verse 3. If the clouds be full of raine , they emptie themselues vpon the earth : and if the tree fall toward the South , or toward the North , in the place where the tree falleth , there it shall be . A Confirmation drawne from the creatures , or law of nature , whereof two are specified ; full clouds , and fruitfull trees . Or , they are an illustration of the rich mans duty or stewardship , and vse of worldly goods , by the similitudes or examples of clouds and trees , vegetables and meteors , euen all the creatures . As the clouds being full , doe not withhold their raine , but powre it downe vpon the earth ; so the rich man must not hoord vp his treasures or goods from others . When the merchants of Tyre repented , they left off to hoord vp riches and gaine , according to their old manner , and dedicated them to holy vses . Our Sauiour sayth , Giue almes , and lay vp treasure in heauen . Thus did Iob , and the faithfull in the Primitiue Church sold their possessions to communicate to the needy . Moreouer , the clouds do not raine vpon certaine mens grounds , certaine fields and woods , but vpon all places and all things where they are caried with the windes . So the truly mercifull , namely he that is receiued to mercy , sheweth mercy on all , his compassion is extended to all ; which generall extent is a print or stampe of Gods mercy set in his heart , to wit , that he is receiued to mercy , and is againe truly mercifull , a fruite of the former . Christ sayth , Be yee mercifull , as your heauenly Father is mercifull . Now he sheweth mercy on all , as Paul saith , He is the Sauiour of all men , especially of them that beleeue . Rich mens houses are Gods store-houses . His gold , siluer , corne , wine , oyle , &c. is not layd vp in euery house , nor the charge and dispensation thereof committed to euery one , but to certaine persons and places , where it must not lye as a talent hid in the ground , but be dispersed abroad among other men . For ●e that hath giuen power , right and a commandement to gather his frui es , hath also giuen a commandement how to dispose them . As the clouds , so all creatures haue their fulnesse , which is not for themselues , but for the earth ; and they enuy their raine to no man. The rich mansfulnesse is not for himselfe , but for all , and he must enuy the same to no man , for that is hatefull to God and man. For the earth is the Lords , with the fulnesse thereof , and the creatures with the fulnesse thereof ; euery fulnesse is for man , and euery man hath a fulnesse to be rained vpon all , to be distributed and communicated ▪ to all ; and that is his gift or talent . All creatures haue not one kind of fulnesse , nor all members one office , nor all men in a corporation one trade . But euery one distributeth his fulnesse , and is serued of the fulnesse of others , that there may be a supply of all necessaries to euery man , and an equality . He that retaineth his fulnesse to rot within him ; is worthily hated . For he is a drone and a theefe . Therefore Saint Iames threatneth iudgment , mourning , and woe to them , Iam. 5. 1. 2. 3. The rottennesse of their riches , the mothes of their garments , the canker and rust of their gold and siluer shall be a witnesse against them , and eate vp their flesh as fire . And if the tree falleth , &c. The trees bring forth fruite for man , so must man do for man. They are fruitfull on euery side , and where their fruite falleth , there it lyeth for all that need it : so must euery man be fruitfull of good workes , as he hath receiued the gift and the fulnesse thereof . And in what place soeuer the tree groweth it fructifieth , so doth a good man out of the good treasure of his heart bring forth good vnto all , wheresoeuer he is , Verse 4. He that obserueth the winde , shall not sow : and he that regardeth the clouds , shall not reape . THe former exhortation is figured by a double Prolepsis in this and the next verse : wherein the answers are wholly set downe , figured by an allegory , but the obiections are vnderstood . The first is concerning the time , and persons . First , for the time . They say , that now they are not prouided to giue , they haue rents to pay , they haue an hard Landlord , ( it is because thou art hard to the poore , Mat. 7. 2. ) they haue a purchase to pay for . They haue layd all out vpon house , land , cattell , they will hereafter do something . When they die , they will make a bequest to the poore . ( Qui non est hodie , cràs minus aptus erit . ) Mony is scant , ( but grace is more scant , ) they feare a dearth , ( that is the churles desire ) therefore they cannot yet do good . Secondly , concerning the persons . They alledge that they should haue bene more prouident and painfull in former times , that they are vnworthy of any thing ; that they are leud and wicked ( like thy selfe ) and will spend it naughtily ( as thou gettest it , ) that all is lost which is put into a riuen dish ( not in a close chest , ) they must not doe for euery one ( that do all for themselues , ) and so out of their selfeloue , distrust and infidelity , they pretend a thousand excuses and delayes , they find innumerable obstacles to hinder them that they shall neuer do any good thing at all . The answer hereto , is illustrated by a similitude of the sower and the reaper . He that obserueth the winde , shall not sow . He that stands vpon winde and weather , calme and sunshine , shall neuer sow his seed in the spring . Now it is rainy , now a drisling fog and claggie , now snow-like , now frosty and dry , now windy and stormy , &c. no weather pleaseth , he will tarry for a more conuenient season , and that comes to be out of season , and sometimes , when earing time is past . It is colde , threfore the slouch will not plow , Prou. 20. 4. It raineth , the land will be too heauie ; it dris●eth , that will rot the furniture : the windes are aloft , that will blow his seed on heapes ; it is ouermoist , that will cause weeds ; it is ouerdrie and frost-like , the seed will not come vp ; it is a faire day and a conuenient season , but there is a Lion in the way . So the wicked rich cannot sow the seed of good workes , for want of a conuenient time and person . Either the weather or land is not in tune , because himselfe is out of tune . But the strong man attaineth to riches , the good husbandman ouerpowreth the weather , and the stars : so a good heart of gracious disposition can do good at all times , and to all persons , hee is armed against all weathers . And he that regardeth the clouds , shall not reape . Hee that will tarry for a conuenient season of his owne deuising , shall reape his owne deuice , euen nothing . He that will not sow till he see and be sure of faire weather , shall haply neuer mow , but let his corne , rot on the ground , or be all eaten with beasts and birds . We must take the time as it is , and reape the fruites as they are . As we serue others , so are we serued againe . Some man will do good when he is old , some when he dieth , some after death by his last will ; some feare pouertie and want hereafter ; some haue now no leisure ; some alledge the vnworthinesse and vnthankfulnesse of the poore : but none of these can finde a time when , nor a person to whom to do good , till death summon them to iudgement , and then come they with their talent tied vp in a napkin . Their reward shall be according to their workes . Verse 5. As thou knowest not what is the way of the spirit , nor how the bones do grow in the wombe of her that is with child : euen so thou knowest not the workes of God who maketh all . AN answer to the second obiection , concerning a mans selfe , arising from his diffidence in Gods prouidence , and deniall of his power . It is thus : I know not what need I may stand hereafter , for I see not my latter end , I must prouide also for my wife and children ; the more that I lay vp the more shall they finde , this I am sure of ; and the more that I giue , the lesse I haue , that I am as sure of I will not depend on chaunces , fortunes , and vaine hope , I will not make my selfe richer by other mens goodes , and hee that waiteth for olde mens shooes , may happily goe bare foote in the meane time ; and a bird in the hand is far better then two in the wood : ( but if she die , and be turned into rottennesse in thine hand , or bee poyson to thee when thou eatest her , what art thou the better ? ) how , or which way shall God doe this or that for me , or mine ? what will he doe for me ? when will he doe it ? While the grasse groweth , the horse dyeth in the meane time ; I will first relie on mine owne prouidence , and on Gods afterward . I will doe for my selfe , ( yea by stealing and lying amongest hands ; ) such like were the distrustfull and blasphemous speeches of the Israelites in the wildernesse , which are set forth as ensamples for our admonition . They also limited Gods power and prouidence . How shall we do for bread and water in this barren and thirsty desert ? Can God prepare a Table in the wildernesse ? Wee are wearie of this Manna , can hee giue vs flesh ? would to God wee were in Aegypt agayne : ( or in the bottome of the redde Sea with Pharaohs armie , if God should deale with you according to your deserts , but that hee respecteth his promise to Abraham , and glory of his name amongst the heathen . ) The answer is illustrated by a similitude . As thou knowest not what is the way of the Spirit . Leane not to thine owne wisedome , nor limite the power of God. Hee hath commaunded , thou must obey without reasons . He hath promised , thou must beleeue without interrogatories ; thou must not binde him to times and meanes . His secresie is his glorie , none is of his counsell , neither is any worthy or able , for his wisedome is infinite ▪ his goodnesse is to all , and his mercy is ouer all his workes , and on them that feare him throughout all generations . As thou knowest not the way of the winde , when it shall come , whence it commeth , or whither , or how it goeth : and as thou knowest not how the bones doe grow in the wombe , so neyther canst thou know the workes of God , who maketh all by the word of his power , and gouernes all by the word of his prouidence ; he onely is all in all , shewing mercy and iustice on all . Feare and obey therefore , trust not thine owne counterfeit imaginations , make not a world nor an estate to thy selfe after thine owne will , for all that shall be but as the cracking of thornes vnder a pot . Thy flame shall seeme great , thy noise loud , but both shall sodainly vanish into light ashes : without Gods blessing thy riches shall neuer doe thee good , thy prouision shall come to naught , none of thine for whome thou art so carefull shall be the better for it . For a curse is vpon it . God blesseth his owne gifts , not thy gatherings , his owne ordinance , not thy deuice . The Manna gathered on the weeke day by Gods appoyntment , prospered , but that which was gathered on the Sabaoths morning by the couetous , fearefull , and distrustfull , was putrified and full of wormes ; and they that were not content with Gods allowance , but would haue flesh , had their desire ; but their desire was wicked , therefore their flesh brought a plague with it . Neither did the Manna nor the flesh of their owne gathering and desiring doe them good . For there was the man , but the meate was taken away ; here was the meate , but the man was taken away . So it is now . Therefore , be thou contented , hope in him , bee doing good , and thou shalt haue good , and thy good shall be good to thee , and continue with thee . Be sure of this , that of doing good there can come none euill , neyther can wickednesse prosper . If thou hast goods in thine owne hands , and canst looke vpon them , thou art joyfull ; and if they be in the hand of God , not yet giuen thee , distrust not . That which is in Gods hands , is ( by faith ) surer to thee then that which is in thine owne hands , if thou doest but looke vpon thy sinnefull and polluted hands aswell as vpon thy goods in them . Thy sinnes shall take these from thee , and thy faith shall bring the other to thee . Note this worke of God in the world . There is many a rich heyre that can neuer be at ease till all his patrimony be spent . Againe , there is that cannot thriue till his foule inheritance be cleane washed away , or his hands cleansed of that filth , and then afterwards he prospereth and attaineth to riches . For the man that sets his heart to gather for his children , withdraweth himselfe commonly from relieuing the poore , and so bringeth a curse on his house and lands , the executioner whereof is the heyre for whom he laboured . Hee that hath grace to beleene , to trust in God , to doe good , whether hee hath much or little , is heyre to all things , and shall want nothing that is for his good : and God knoweth what is for our good better then we ; he is our father , the Ancient of daies , most wise , wee are but children , &c. Therefore feare not , God shall bring it to passe , cast thy care on him , onely be doing good . The good Counsellor shall want no Clients ; the good Physition no patients ; the good Tradesman no custome ; the man that feareth God no friends and helpers . For the hearts of all men are in Gods hands , and his workes aboue reason , and beyond expectation are infinite ; to conclude , limite not God , but considder how the Lord brought Ionas to Nineue ; and by what meanes he aduanced Ioseph , and prouided for Iacob with his sonnes in the great and long famine of Canaan . Verse 6. In the morning sowe thy seede , and in the euening with-hold not thine hand : for thou knowest not whether shall prosper , eyther this or that , or whether they both both shall be alike good . A Conclusion of the exhortation , verses 2. 3. 4. 5. with the answers to the obiections , verses 4. 5. figured by an Allegorie . Therefore , in the morning sowe thy seede , and in the euening , &c. Lay out thy goods bountifully , and that with a good and free heart in the morning , and let the day care for it selfe . Doe good all the day vntill the euening , and then also ▪ and thus doe from day to day . Then shalt thou rest in peace , and sleepe in safetie , when thou hast reposed thy selfe on God. Doe good in thy young age , and mortifie the lusts of youth , and cares of middle age , and continue in well doing till olde age , and be then weary of life , but not of well doing ; neither weary of life to do well . And in thy last end , finish thy good life well , and doe some good worke after thou hast taken thy leaue of the world , and turned thy backe , as the last word after a farewell for a memoriall and good ensample to the liuing . While a mans name is in memorie , and his works in fight , he is not dead , but liuing . For thou knowest not whether shall prosper , either this , or that , &c. A confirmation drawn from the vncertainty of the successe of morning & euening sowing , whether shall bring a better haruest , or both alike , thou canst not tell . Therefore do good , worke at all times , from morning till night ; from youth till olde age , and as at all times , so to all men , good and bad , knowne and vnknowne . For neither doest thou know which shall be most fruitfull , nor which God will most reward . A word in due time is like Apples of golde with pictures of siluer ; and so is a good deede , which can neuer be out of due time . A gift of small valew oft times doth great good to a man , and procureth great good to thy selfe , for God will heare the prayer of the poore for thy sake , and reward thee , when thou hast forgotten and knowest wherefore it is . Euen as God doth punish age for the sinnes of youth , else would not Dauid haue prayed , Psal . 25. 7. Remember not the sinnes of my youth : so doth he reward the good workes of youth in olde age . For hee that giueth in youth , laith vp for age : because , whatsoeuer he seemeth to cast on the waters to his present hinderance , shal be paid him agayne with aduantage . What then ? wilt thou giue because of aduantage ? That is vsurie , which God hateth . Giue freely , of a faithfull and obedient heart , looking for nothing againe at all . But thou wilt say , many receiue no such reward . I answer , God knoweth the heart of the giuer , and thou must remember the resurrection of the Iust , as well as present things . God hath a better thing in store for thee , let not the trifles of this nonage discourage thee . This is a sure ground , well doing shal be rewarded . If thou seest not such a reward heere , thou art more blessed because more assured of the reward hereafter . For the wicked also receiue temporall rewards of externall , and hertlesse good workes . Doe good therefore continually , and to all ; saue not thy meate , and lose thy life as Nabal did . Shall I giue my meate , drinke , money I know not to whom ? So the foole reasoned . But Abraham and Lot , by shewing kindnesse to euery one , entertayned Angels vnawares . If they had beene as wise as Nabal thought himselfe , they might haue perished in the fiery deluge of Sodom , as Nabal should haue perished by the sword . But bountifull Abigail could not perish , no more then Lot ; for the Lord deliuereth the mercifull and libetall in time of trouble , and plenteously rewardeth the proude doer . Verse 7. Truely the light is sweete , and a pleasant thing it is for the eyes to behold the Sunne . THE second part of the chapter , or anascoue , maintaining the former precepts by a confutation or destruction of the corrupt and lustfull imaginations of mans worldly heart . It is figured by a double Prolepsis ; the former whereof is generall . The obiection is figured by a Prosopopeia , which is figured againe by an Allegorie in this verse . The answer is giuen in the next ; Truely the light is sweete , &c. By Light is meant worldly prosperitie , Esay 58. 8. Then shall thy light breake foorth as the morning . By the Sunne is meant an happy outward estate , excelling all other , splendide and pompous , whereof the worldly heart is enamoured , as the onely felicitie , Iob 31. 26. If I beheld the Sunne when it shined , or the Moone walking in her brightnesle . That is , if mine heart was enamoured on my flourishing estate , if I blessed my selfe for my wealth , power , and honour . To proceed , wheras Solomon hath before recalled men from coueting earthly things , and selfe-loue to charitie , and good workes , that he might more firmely settle this grace in their hearts ; hee now rooteth vp the weedes of fleshly pleasures , and worldly delights , by bringing in the careall man objecting or replying against him for himselfe , or rather , vpon his good admonitions to retract him closely , clinging to his dirty god Mammon , as Crabbes cleaue to the rocke , and one to an other when they are pulled away . Ah! but for all that , a goodly inheritance is a sweeto thing : it is a pleasant thing to be well seated in a fertile soile , in an wholesome aire , neare to the riuer , not farre from the citie or market , to be free from all troubles and cares that pouertie bringeth . What an heauenly life it is when a man need do nothing , but walke about his grounds for his pleasure , ouersee his workmen , looke on his cattell , &c. ( as the couetous rich man did , Luk 12. ) when hee is prouided of the best housholdstuffe and lodgings , and withall able to make his friend welcome , to entertaine a gentleman , to keepe gentlemen companie , to keepe a couple of men and a good gelding , to ride with credit , and to change the fashion with the better sort , and to haue mony alwayes in his purse , to be able to pleasure a friend or a gentleman at his request in his need , to be able to maintaine his wife in the gentlewomans fashion , and to bring vp his children in learning for greater preferment . Ah , this is a louely and desireable estate aboue all things , say what they will. I will go labour , and spare all that I can , and cast about euery way , that I may haue as such a one hath , and liue as he doth , or might do if he were wise . Ah , what good could I doe , if I had as he hath , or had bene so well left ? He dwelleth in a sweete seate , what goodly and sweete grounds hath he adioyning to his house ? what sweete fields of wheate ? what goodly pastures ? what a goodly roote of wood ? what pleasant groues ? some say , it will be solde ere long . He prospereth not , he is indebted ; who but a foole and a beast would make away such a goodly thing ? Ah , would to God I had money to buy it , I would neuer part from it ; well , I will haue mony if I liue , I will make all cracke else . I shall liue in pleasure and comfort hereafter when I am old , and my sonne shall be a fine yong gentleman , of good account among gentlemens sonnes , well accepted of the best sort , and shall easily attaine to greater dignitie , as I meane to bring him vp , and place him in mariage . [ What a zealous man is this ! how his bowels yerne with pitie on the poore , and poore Minister ! how he first of all seeketh the kingdome of God and his righteousnesse ! ] He meaneth to be first , a couetous beast , to rake mony together by all meanes , quo iure , quaque iniuria , from Church and poore , and to leaue his substance to his heire ; but when the diuels fetch him away , and his heire roguishly wasteth all , and is at last hanged , then shall his folly and madnesse appeare . In the meane time nothing plagueth him , but precise Preachers , they are his tomentors . Verse 8. But if a man liue many yeares , and reioyce in them all : yet let him remember the dayes of darknesse , for they shall be many . All that commeth is vanitie . AN answer to the reply , proponnded by way of admonition . The argument is drawne from the contrary adiunct . Youth and prosperitie are subiect to age and death , which beginneth in age , and formeth him from the graue . Whereupon he inferreth the common conclusion , to take away this and all other replies , All that commeth is vanitie . But if a man liue many yeares , &c. Put the case ( Dato , non concesso ) that a man enioyed that conceited happinesse , confisting in a free worldly prosperitie , that earthly men so dreame of , and aime at in all their courses . Say that he liue long , which is a thing desired of all men , chiefly the rich , and that he reioyce as freely as it is possible for a man to do in this confused and disordered world ; yet let him remember that which he cannot alway forget , nor altogether forget in his freest iollitie , namely that he is mortall , that his flower fadeth , his leafe withereth , his verdure vanisheth testie and tedious old age hasteneth , light shall be turned into darknesse , pleasure into paine , delights into wearisomnesse , and the darke dayes of olde age and death exceed in number the lightsome dayes of life ; I say , the darke dayes of old age and death , because old age is the infancie or childhood of death , as the sun setting to vs is the sun rising to the Antipodes ? For these pleasant sunshine dayes , wherewith thou art so rauished , are but a worme gleame , and momentanie glance ; but contrarily , the dayes wherein the body must lie in the darke graue , are many . These last words are a meiosis or liptote , which are a kinde of hyperbole , to wit , of defect . Many , is put for innumerable , endlesse , eternall . It may also be a synecdoche of the speciall . Let a man remember all this , and it will abate his lustfull courage , it will take downe the pride of his flesh , it will mitigate the eagernesse of his desires , and the lushiousnesse , lothsomnesse of his worldly zeale , and make him more out of loue with his tender darling , his body , it will gather home his wilde dispersed fancies , and his rouing thoughts into their hold , and hang them on their right hinge , and bring backe the prodigall vagabond home , lastly it will recouer his wits , and restore him to his right mind . Therefore be satisfied with this , be admonished hereby to contentation in things present , striue not for an imaginary happinesse , but exercise thy selfe in workes of charitie , rather doe good , which bringeth the true good , then seeke for it in goods which cannot affoord it . For all that commeth to man in this life as concerning the outward , man , is vanitie , seeing that old age commeth , and death followeth after , and that is eternall . To conclude , eate , drinke , reioyce in the workes of thine hands , but remember thine end , exercise thy selfe to good works , that as thou liuest ioyfully with Gods gifts , so thou mayest die happily , and enter into euerlasting ioy . That light is sweete , that Sunne pleasant . For we eate to liue , and liue to do good ; we liue ioyfully to put away tediousnesse , that we may serue God more cheerfully . Verse 9. Reioyce O yong man in thy youth , and let thy heart cheere thee in the dayes of thy youth ▪ and walke in the wayes of thine heart , and in the sight of thine eyes : but know thou that for all these things God will bring thee to iudgement . THis verse is an answer to the second obiection , or reply , which is more particular , to wit , concerning the yong man , for whom there is some colour of reason pretended by the wicked ciuill . The reply is directed against the former answer , but it is not here expressed , but vnderstood by the context of the words . I grant indeed , that when a man is full growne , and growne full , elder and richer , hee should be helpfull to the poore , and letting all youthfull tricks passe , haue a care of his family , and follow his husbandrie , that the poore may be relieued , and his children well prouided for . But youth will be youth , youth must not be abridged of libertie , yong men must be borne withall , if they be not too leud . But indeed if they beginne to fall to whoredome , and vnthriftinesse especially , they must be bridled , else shall they lose their good name , and spend that which their friends haue left them , which is worst of all . Againe , when a man growes into age , he must beginne to thinke of his end ( it is time I thinke ) and come to Church duly to serue God ( after that the diuell is first serued ) and at his last end haue a chiefe care to set all right and straight . For when things are rawly left , I see oft times that variance growes among his children● , and much heart-burne , and vaine expence , the Lawyer getteth all in the end , and they all become beggars . That is the very fruite of thy wisedom and workes , it is Gods iust iudgement vpon the worldly wise , which seeke not Gods kingdome , desire not his grace , nor teach their children the feare of the Lord , but aime all at worldly wealth and credit , euen that imaginary happinesse which Solomon here confuteth . The answer to this obiection , is directed to the vaine imaginations of the yong man. First it is propounded , and figure by an ironicall concession , and after rendered in plaine words , by way of correction and threatning . Secondly , it is amplified by a milder , but graue exhortation . Reioyce , O yong man , &c. Concerning the imaginations of the yong mans heart , which Solomon here meeteth with , they are three . 1. Some yong men imagine the time of this life to be but a market of buying and selling , to heape vp treasure , and to set themselues into a couetous course , and so fall into innumerable sinnes of that kind . 2. Some imagine it to be but a play . These enter into an Epicurish course of life , and innumerable sins of that kind . Yet of these contrary liues , there are sundrie degrees and fashions , and the latter sort are most incident to youth , the other to age . 3. Some hold a meane , Ne quid nimis , they participate of both these extremes , and those are the moderate , wise , ciuill , and orderly wicked . The other two are madnesse , and this is folly . For in man there is no true wisedome , nor true goodnesse . As one holds on couetousuesse , the other on voluptuousnesse , so the third on pride and worldly pomp , wherein soeuer it standeth . He is meanely couetous which he calleth parsimonie , and meanly prodigall which he termeth liberalitie ; but extremely vainglorious and proud , and as reprobate to euery truly good worke as the other . This we haue from our mother Eue , a desire to be as gods . Parsimony , and liberalitie , and all other vertues are splendide sinnes ( as Austine sayth ) attending on vainglorie . To all these Solomon sh●peth this answer by way of mockage and derision , seeming to yeeld vnto their reasons and excuses , because yong men , whether yong in yeares , or yong in discretion , are proud , wilfull , selfe conceited , impatient of admonition and reproofe , but in the end he leaueth a sting in their consciences at his farewell , to be a sowre sawce to their dainties , to stay their appetites from surfetting . Thou art wise , yong man , and valiant hearted , thou needest no counseller , it is a discredite to be taught , consult with thy selfe , and be like thy selfe , liue in pleasure , and ▪ follow after delights , cheere thy body in the vse of those things that thy heart lusteth after , enioy the fancies and pleasures of thine eyes , thou art yet yong enough , thou hast a long time to liue , now be merry and Ionill ( louis filius ) thou hast nothing to care for , put vp no wrongs , auenge thy quarrell , braue it with the proudest , maintaine thy credite , trie thy valour , follow the fashion , court it brauely , a word and a blow , stand to it stoutly , make them stoope to thee , put vp no abuse , spend thy bloud before thou put vp disgrace , neuer yeeld , for flesh and bloud cannot endure it , spend frankly among thy companions , part with thy mony freely , sit not out for a little , shew thy selfe right bred , take thy liquor with thee , &c. Let base fellowes go , auoide precise companie for staining thy reputation among the generous , it is neither for thy profite nor preferment to regard Sermons , Ministers are but maisters , they are no gentlemen ( yet is thy tongue too bad a clout to wipe their shooes whom thou most despisest . ) Well sirra , feed on your fancies , and reioyce with your fleshly and lecherous companions , and corrupt ye one another with your wicked blasphemies , put away all remorse of conscience , and the day of euill , and make a league with death and hell ; but know this for certaine , that God will bring you to iudgement , you must be summoned to appeare before his tribunall seate , neither your wit , nor your valour , nor your bloud shall be regarded there . You must giue vp a iust account of all your words and deeds , as well of your youth , as of your age , and as well of those things that you haue forgotten , as those ▪ grosse sinnes that ye remember , neither do ye know how soone . It is but your folly to put the day of death farre from you , death commeth often like a lightning or thunderbolt , it blasteth the greene corne , and consumeth the new and strong building . As for those that you so scorne , and basely esteeme as but priests , precise persons , clownes , what if you see them your Iudges appearing in glorie , and your selues as base miscreants and theeues holding vp your hands at the barre among your other fellow diuels ? Wil you needs be wealthy ? remember the rich foole , Luk. 12. Will you needs liue in pleasure on earth , with contempt of all that feare God ? remember the Sodomites . Will you be glorious and pompous spectacles ? remember Diues . Do you approue of any thing except Religion and the feare of God ? Heare what your brethren and companions say , that are gone to yours and their home before you : heare what they said when they were aliue as you are now , Wild. 2. throughout . And againe , heare what they say now being dead , as you shall be , Chap. 5. 4. 5. 6. &c. And you proud , oppressing , pompous mockers , what aduantage is your wit , your wealth , your pride , and pompe to you , when your riches are vanished ? when your idols your bodies are rotten ? when your children are begging , and come to fearfull ends ? and when your soules are in hell ? Remember this thou yong man , to moderate thy fleshly ioy , pleasures , delights , to pacifie thy wrath , to mollifie thy rigor , to teach thee wisedome and humilitie , and aboue all things to seeke the kingdome of God. Verse 10. Therefore remoue sorrow from thine heart , and put away euill from thy flesh : for childhood and youth are vanitie . A Conclusion with an exhortation , which is twofold . The first is destructiue or negatiue , teaching mortification , in this verse . The other is astructiue or affirmatiue , teaching viuification , Chap. 12. by which meanes the heauie iudgements of God are auoided , and true happinesse is attained . Therefore put sorrow from thy heart , and put away euill from thy flesh , to wit , inordinate affections and lusts . Put away moodinesse , anger , impatience , carnall loue , worldly zeale , hatred , enuie , griefe , sorrow , &c. And put away all inordinate and insatiable desires , and lusting after worldly things , riches , honours , pleasures , vainglorie , pompe , gluttonie , voluptuous liuing , pride , venerie , epicurisme , euen all disordered affections and lusts . For childhood and youth are vanitie . A reason to enforce the exhortation . As childhood soone vanisheth away , so doth youth or middle age ; as morning is soone spent , so is the mid day , and old age hasteneth , as the Sunne to his going downe . The pleasure of youth is vaine and momentanie , it is like the fading flower in the Spring , whose verdure and beautie soone vanisheth , the blast of the East winde , and the scorching beames of the Westerne Sunne cause it to wither in a moment . As the time of youth is fleeting and transitorie , so is the state thereof sinfull and dangerous . Sinfull because the plasme or vessell of the soule is now strongest in her temptatious ; dangerous , because the diuell and the world are now most busie to imprint folly in the hearr of the yong man. He is now in winning or losing . The way of a yong man is like a serpent vpon a stone , a bird in the aire , a ship on the sea ; which way these will turne , no man certainly knoweth . CHAPTER XII . Verse 1. Remember now thy Creator in the dayes of thy youth , while the euill dayes come not , nor the yeares draw nigh , when thou shalt say , I haue no pleasure in them . THis Chapter hath two parts ; an exhortation , and a conclusion . The exhortation is contained in the first seuen verses . It is the astructiue or affirmatiue part of the conclusion . Chap. 11. 10. exhorting to Christian or godly life , specially duties of pietie , consisting in faith and obedience ; as in the former Chapter he exhorted to duties of charitie . Remember . This word is opposed to forgetfulnesse , the common corruption and vanitie of youth . For youth being violently carried with headstrong passions and vnbridled lusts , is most apt to forget God , to despise instruction and hate correction . Remembrance is historicall , or practicke and effectuall . The former is the bare vnderstanding and bearing in mind of a thing past , as not pertaining to vs , but the wise man maketh vse of euery thing . The latter is the vnderstanding remembrance of that which pertaineth to vs to do , or a dutie to be performed . It is particular or generall . Particular , is of euery mans dutie in that calling wherein God hath placed him . Generall , is of Christian duties to be performed of all . Particular callings and duties , are sanctified by the generall , and comprehended vnder it . Therefore this remembrance is holy and generall ; holy , because it is a remembrance of God , and his glorie ; generall , because it extendeth to the whole man , inward and outward . Therefore he saith , Remember thy Creator that made thee in his image , and all things for thee . Remembrance therefore is to direct all faith , hope , loue , feare , obedience , euery action of life , and cogitation of the mind to God onely , euen to his praise and glorie . Contrarily to forget , is to be vnthankefull and disobedient , Deuteron . 8. 11. Beware that thou forget not the Lord thy God , not keeping his commandements , and his lawes , and his ordinances , &c. 14. Then thine heart be lifted vp , and thou forget the Lord thy God , &c ▪ Therefore this word Remember , implieth continuall obedience in euery thing , or perpetuall thankefulnesse . Thy Creatour . This is not an ampl fication , but an argument of confirmation . Remember God , f●r hee hath made thee an● that in his owne image , therefore art thou bound to him in pe petuall duety and seruice . Now. Hee speak in of the time present , as the Apostle doth , Hebr. 3. 13. Exhort one another daily while it is called to day A d what is this but to remember God , while we haue our being , as Dauid sayth ? Let euery thing that hath breath praise the Lord ; euen whiles it hath breath . Then must we needs remember him from the comming in , ti●l the going forth of the breath . And , so often as we drawe our breath , l●t vs remember that wee drawe life , and all things for life , from him . And as we send forth our breath , so must we returne all in thankefull obedience to him . We draw the all-nourishing ayre into our bodies , and send it out of our bodies ; euen so what we haue receiued from God , let vs returne it againe to God with aduantage . This is the practike or effectuall remembrance here spoken of . In the dayes of thy youth . Hee sayth not , whiles thou arte young , or in time of youth , but maketh mention of dayes , to intimate , that euery particular day of this life , is to bee consecrated to the Lord , that is , not the bare time , as some giue the Sabaoth to God , but all our thoughts , words , and workes in the day , and not some , but all . For wee are not our owne , but the Lords , as Saint Paul sayth to Seruants ; Serue the Lord , not men . And to speake as the thing is , the whole time of life is a Sabbath . The Sabbath was ordained for the reliefe and helpe of our infirmitie , and also to shew forth our consociation and fellowshippe with our fellow-members , and fellow-seruants in the Church triumphant , as farre foorth as the necessities of our bodies heere below will permit . For eternall life is heere begunne . Therefore wee owe nothing to the flesh , not one minute of time , nor one thought of the heart . We are the Spouse of Christ , as Paul sayth , he presented the Corinthians a pure Virgine to Christ . Wee must be chaste , as the Angells are beautified with all chastitie . Concerning olde age there is no doubt made . For euery one thinketh that a man must then beginne to draw neare vnto God , but they imagine yong age to be a time of libertie . But heerein these indifferent minded men are like the sacrilegious Iewes , Malach. 1. 13. 14. They offer , the torne , the lame , the sicke , the corrupt , the leane , as Caine did . Therefore are they accursed , verse 8. Goe offer it to thy Prince , will hee be content , and accept thy person ? It is the offering of an olde Dogge . Men commonly offer health , strength , beauty : Youth to their lusts , to the world , and to Satan ; but sickenesse , weakenesse , deform tie , olde age to God. When they can serue the world no longer , then come they to God , the adulterer , and the olde whoore The world is an harlot , when her louer is quite spent , she casteth him off , then commeth he to God with his olde carkasse . Those things that the world contemneth , or little regardeth , must God haue ; but howsoeuer , the world must haue the first offer . Pouertie and basenesse we can be content to giue to God , but riches and honour to our selues , and the diuell . For he saith indeede , All is mine . Luke 4. 6. God must be serued of Lazarus : Diues is too great , too good ; therefore hee must not abase himselfe to stoupe so lowe , but rather honourably deuote himselfe to his belly , and to the Diuell the lord of the belly . The virginitie of the tender beautifull woman , is too good to be consecrated to the Lord , to liue chastly , so the lewd lourdaine thinketh . So Nabal thought any morsell of his meate , or bottle of his drinke , too good for Dauid , but nothing was enough , nor good enough for himselfe . So the Churle can spare nothing to the poore Minister , nor giue one houre of the weeke to God. But the olde whoore , the olde thiefe , the olde adulterer , the olde Nabal , &c. that are sodden , and rotten in their lusts , can be well content to giue their carkasses vnto God. And when they haue at their last end disposed their goods to their children , and their rich friends and kinsfolkes , they will happly send for the Minister to instruct them , and to pray for them , but they will not yet remember the afflictions of Ioseph . And wherefore to pray ? that God would now accept that carrion-idoll , and receiue it into the kingdome of glorie , and company of the Angells of Light. These wicked beasts thinke that they owe no more seruice to God all their life but this . But dogges , whoores , whooremongers , gluttons , liars and couetous persons shall be without , and cast downe into the fierie Lake among their fellow diuels , for whom is reserued the blackenesse of darkenesse for euer , Reu. 22. 18. Solomon teacheth here a contrary lesson . And so doth Dauid , Psal . 119. 9. Wherewithall shall a young man redresse his way ? Euen by taking heede thereto according to thy word . Heere is both rudenesse , ignorance , and ethnicall ciuilitie excluded . A young man must redresse his foule wayes , and purge out his menstruous or naturall filth by the word of God , that both mortifieth , and quickeneth , killeth , and maketh aliue . The young man must be offered in sacrifice with Isaac , and grow in grace as he growes in yeares . Yong children were to be taught the meaning of the Passeouer ; and so is the word to be preached to children , the grounds of Religion are to be settled in them . But let vs examine and insist vpon the words of Dauid alittle , or whosoeuer was the Authour . Wherein , heb . bammeh , that is , In what thing principally , or in what thing alone . The words doe imply an excellencie or singularitie . Young man. heb . nagnar , that is , rude , precipitant , inconsiderate , passionate ; it properly signifieth a confusion or mixture of things cast out of the lappe , without regarde of order . Redresse his way . heb . iezakkeh , in the con ugation piel , that is , wholly , and all together , and also alway and continually . For the first , there are no excuses , delayes or alleadgements for young men , they are t●e● to sobrietie as well as olde , though euery mans infirmitie be to be borne withall . Young men are rash and heedlesse ; olde men are peeuish , and rigorous , &c. Saint Paul sayth , Tit. 2. 6. Exhort young men that they be sober minded ; graec . sophronein : id est , temperantes esse . Now temperancie is a vertue ouer-ruling all lusts , and inordinate appetites , subdewing them to the Lawe of God , or godly reason . The partes thereof are shamefastnesse , honesty , abstinence , sobrietie , chastitie , continence , humilitie , modestie , seueritie , parsimonie , innocencie . The Apostles will is , that the faith of young men and women be exercised in these vertues . Againe , verse 10. Seruants must adorne the doctrine of God in all things ; and they are most commonly young , and especially arrogate rudenesse , and libertie , as it were by their owne right . Moreouer , Ephes . 6. 4. Children must be brought vp in instruction , and information in the Lord. graec . en paid●ia , cai nouthesia . Instruction stands in incouragement to vertue , and in correction , and reproofe . Concerning the former he saith , Prouoke not your children to anger , to grow into stubborne resolutions , but cheerefully to obey you with loue and delight . Concerning the second , Prou. 22. 15. Foolishnesse is bound in the heart of a childe , but the rodde of correction fetcheth it out . Information standeth in doctrine or catechizing , and in precepts of good manners . For the second signification , he must redresse his way alwayes and continually , euen in childhood . First , because , as in the time of the Law the first-fruits were offered to the Lord , Deuter. 26 ▪ 2 and euery male first borne was giuen to God : So men must consecrate their children vnto the Lord ; and young men must offer themselues to the Lord. To which offering Saint Paul alludeth , Rom. 12. 1 ▪ specially the young man , 1. Corinth . 7. 34. In the Law , God commanded young men to be taught the meaning of the Passeouer ; and to rehearse his Lawes to their children ; according to which precepts Timothie was brought vp , and Obadiah 1. Kings 18. 12. Abrahams and Cornelius families , and 2. Iohn 4. I reioyced greatly that I found thy children walking ( not in ethnicall ciuilitie ) in the truth . This condemnes all vncleane beasts . Againe , yong men haue promised in baptisme , and set their seale , that they will forsake the world , the flesh and the diuell . For baptisme is the restipulation or repromission of a good conscience . It is the badge of our pro , session , which is to consecrate our selues wholly to Christ , into whose name we are baptized . Now we are consecrated to God , when we die to sinne , slaine with the sacrifice , crucified with Christ , yea risen out of the graue of sinne , and glorified or sanctified with him , Gal ▪ 2. 20. Yong men are to remember their promise or vow in baptisme , and not like carelesse dingthrifts to throw the debt on their sureties , as Esau that preferred a messe of pottage before his birth-right . While the euill dayes come not ▪ &c. An argument of confirmation , drawne from the instable state of yong age , which passeth away as a shadow in the diall , and as the day and summer passeth away , and the winter and night draweth on . Moreouer , the force of the argument lieth i● the consideration of olde age , as a meanes to cause the yo●g to remember the duties of charitie and pietie in the stre gth of his yeares , while he hath time , while the day serueth , and summer lasteth . The day is for labour , as Dauid saith , Man goeth forth vnto his worke vntill the euening , the night is for rest . Our Sauiour Christ saith , Ioh. 12. 35 ▪ Walke while ye haue the light , lest darknesse come vpon you . Worke out your saluation with feare and trembling , saith the Apostle . Now the day is for worke , and as well the morning as the euening , and rather . Why stand ye idle , saith Christ , get you into my vineyard . The haruest is great , the labourers are few . The workes of charitie and pietie are great and many , we are but fraile and we●ke . Let vs recompence our weaknesse with willingnesse , our short time with sedulitie and diligence . If there be first willing mind , God accepteth according to that which a man hath . Let vs carefully husband our talent while we haue time and strength . The Spring produceth all things out of the earth , that were buried in Winter ; euen so what lyeth buried in childhood , sheweth forth it selfe in youth . Corruption must not shew it selfe forth now , but the practise of instructions and godly informations formerly taught , euen grace wrought in childhood by these good meanes . The Summer ripeneth what the Spring brought forth ; let middle age bring to maturitie and perfection that which hath bene taught vs in our yong age . The old in euill dieth in euill , a thousand to one . Now that the consideration of old age may take the déeper impression in the heart of the yong , he depainteth it out by an allegoricall hypotyposis , or liuely description , first generally in these words , and after particularly in the next six verses . While the euill dayes come not . By euill dayes in generall is meant pouertie , weaknesse , sicknesse , lamenesse , blindnes , and other afflictions of body and state , whereby a man is disabled from the actuall performance of such duties as hee is called vnto . Whatsoeuer abilitie or gift a man hath , that is his talent . And in all affaires and workes of this life , men take the appointed sea on , and vse the time with diligence ; night letteth , raine letteth , winde and tempest letteth , these lets men redeeme with diligence , ( and some with double diligence ) and reserue some workes for letting dayes , that euery moment of time may be supplied ; so they will neuer be idle , that meane to be wealthy . So it must be with vs in our Christian calling . We must worke with the Oare while we haue strength , and after sit at the sterne . Let euery man do good while he is able . Let him take grace when it is offered and vse it whē he is bidden . The Law saith , yea the heart and whole drift of the Law is this , Loue the Lord thy God with all thy heart , minde , soule , strength , soule and body , superiour and inferiour powers , euen while thou hast an heart , which first liueth , and last dieth , while thou hast a minde and a memory , while thou hast strength , while thou hast health , while thou hast wealth . Suffer no gift to be vnfruitfull . Euery talent must fructifie . Secondly , by euill dayes more specially is meant the disease of olde age . For olde age is a disease , it is the consumption of the whole body , whereby a man is disabled from doing any thing . It is grieuous and wearisome . The lame is past labour , and the sicke past study . These words , the euill dayes , as I thinke , haue relation to the body , and the next to the mind . Nor the yeares draw nigh , wherein thou shalt say , I haue no pleasure in them . An amplification figured by a Prosopopeia , whereby hee setteth the future age , person , words of the yong man before himselfe . Men draw forth as liuely as they can , the pictures of their yong age , that in old age they may see their youth before their eyes , this is but a vanitie ; yet may good vse be made hereof . So contrarily , Solomon draweth out the picture of olde age , that men in time of youth may see and looke vpon , and remember their olde age , and death which followeth , and their account which followeth that . This is an instigation to workes of charitie and pietie . Better it is for a yong man to haue the picture of death before him , then for an old man to haue the picture of youth in his eyes . An old dotard is odious , and an old babbler hatefull . I haue no pleasure in them . These words haue reference to the minde of the olde man , when the body is pained , the minde is grieued . When the bones are full of ach● it is past worke , and suffereth not the mind to be exercised in study , meditation , counsell , aduice , direction , &c. Euery thing is tedious and irksome to the wearie , he delighteth in nothing , but in ●esting , sleepe is sweete to him , and so is death to the aged . The marriner speaketh of the windes , the shepheard of his flocke , the plow-man of his grounds and cattell and the old man of his diseases , infirmities , aches . His relations of things past are concise , independent , confuse ; he cannot manage and vse his experiments and obseruations to profit withal : yea his former practises are but speculations to himselfe , much more to another , therefore he hath no list to speake , all things are quite altered the world is new , it surpasseth his skill . And thus it is with euery old man throughout all generations of the world , insomuch that if they which haue bene long dead should rise againe as but out of an hundred yeares sleepe , they could not know the world nor the way of it , and might as well cause the Sunne to go backward , as to reduce it to the former state ; and though it should be the same , and continue like it selfe , yet should a man be vnlike himselfe ; and so should the world one and the same in it selfe , appeare in new and strange formes to him . As for example ; All things are full of vanitie , misery and griefe to the afflicted , and to him vpon whom God turneth his backe ; whereas contrarily at the same time it is a paradise of pleasure to an other . It is now an heauen , but if God instantly forsake a man vtterly , it is an hell . And as Diues desired to be out of hell , so would he desire to be out of the world ; whatsoeuer his estate should be heereafter , he had rather stand to the hazard then liue . If health , strength , wealth & honor could , at an instant , be put vpon the poore , sicke , lame , blind beggar , the world should be a new world , and such a world as hee neuer imagined , the other dayes world should be passed as in a dreame , and as but a dreame . And so doth olde age wonder at the change of the world , hee longeth after the former generation , and desires to be dead . All is vanity , vexation and wearinesse . But the yong generation thinketh not so . Their endeuors ▪ expectations , and hopes are strong and possible ; but the aged despaireth , and sorroweth , and is vexed to see vanities , and foolish presumptions . To conclude , that which to his youth was a pleasure , is to his age a paine ; that which was a delight , is a wearinesse and anger , and the Pallace is but a prison house . Verse 2. While the Sunne , or the Light , or the Moone , or the Starres be not darkened , nor the Cloudes returne after the raine . HEere hee beginneth the particular description of olde age , drawing it out in liuely shape and colours to represent it to the eyes of the young men , that being now young , hee may see himselfe olde before his eyes . And this he doth allegorically , by manifold similitudes drawne from common and vsuall things continually obuious to the eies and eares , the more firmely to fixe it in the memorie ; to the end that considering the shortnesse of time , and weakenesse of age , and certainty of death , hee might the more diligently and carefully b●stirre him to his worke , and in his worke ; euen doing good while time serueth , to finish his worke before Sune-set , to inne his fruits before winter . While the Sunne , or the Light &c. quasi dicat , before the sight of thine eyes be dimme , through the weaknesse of the spirites , drinesse of the sinewes , and humour of the eyes , and through vapours , which arising out of the body into the head , through coldnesse of the braine , are clouded into rheume , which trickleth downe the nose and eyes ; and being done away quickely , returneth agayne , as cloudes after raine in a moist season , and waters into an emptyed fountaine , which causeth olde age to weare his napkin at his girdle , to keepe his head and feete warme , that colde strike not vp into his head ; and being there , may not congeale , but euaporate forth through the poares and seames of the head , and for the same purpose to weare a cloth about his necke , to keepe the poares open , that the vapours may there breake forth ; qu● data porta ruant , to preuent head-ach , tooth-ach , joynt-ach , rheume in the eyes , nose &c. The ayre to aged eyes seemeth duskie , and mistie , and the Sunne wadeth , as the Moone in a foggie euening , and the Starres are out of sight . Let the ouer-shadowing cloudes , drisling mi●●es , thicke fogges , watrish ayre , dewing moisture , dropping of trees in a mist , the dullnesse of the darke day , the sluggishnesse of the rainie day , the dropping of the eaues , the siping through of waters into the house , put vs in minde of the irkesomnesse and annoyances of olde age , and to doe our dueties , while wee haue the vse of our sight ; which once failing , wee are disabled from innumerable things , wherein we might be profitable to man , gainfull to God , and furtherers of our saluation . Verse 3. In the day when the keepers of the house shall tremble , and the strong men shall bow themselues , and the grinders cease ▪ because they are few , and those that looke out of the windowes be darkened . By the Keepers of the house are meant the hands : The hand ( sayth Aristotle ) is the organ of organes , or instrument of instruments . For whereas other members haue their seuerall offices , the office of the hand is manifold , and generall , seruing all the rest . The body is an house , or city , or kingdome in it selfe ; the king or chiefe ruler is the head , the hands are the keepers or guard . Euery creature hath his weapons for defence ; man hath his hands , his hands are all weapons , euen as he is a little world . What all particular creatures can doe with their weapons , that can hee doe with his hands ; yea what suttleties or meanes of getting foode is in them , all is in him , humano more . When the keepers of the house shall tremble . that is , with the palsie , caused of cold binding , or of heate consuming , or of humors stopping the sinewes . And the strong men shall bow themselues . When the thighs shal be weake , standing loose in the bases , or sockets of the knees , the spirit languishing , the sinews withring , the bloud setling , and thickning in the veines as riuers in the drought of summer . For strength is attributed to the bones , thighs , or legges Psal . 147. 10. He delighteth not in the strength of an horse , he taketh not pleasure in the legges of a man. Old mens knees buckle or bend forward , like an elbowe , through the weakenesse of their joynts and sinewes ; as drunkards goe staggeringly when they are top-heauy , nimio solutus Iaccho ; and their sinewes dissolued , and heat euaporated with loud talking , vehement contending , and much drinke . And the grinders cease : that is , when the t●eth are worme-eaten , or moskered , or mildered away , or stand wedshodde in slimie humour , standing like weather-beate stakes , and mos●e begrowne rootes , hollow , and stumpie , falling out one after another , as the cogges of a mill , worne thinne and narrow at the toppe , or else rotten in the roote , which partly are troublesome to the aged , and partly they are afraid to break those odde straglers remayning . And those that looke out at the windowes be darkened . That is , the eyes which are as ones head looking out at an hole , or window ; the body is an house or tower ; the eye-holes are windowes , through which the soule looketh out into the Cittie of the world . The eyes of the aged are like an olde dustie window . Verse 4. And the doores shall be shut in the streetes , when the sound of the grinding is low , and hee shall rise vp at the voice of the bird , and all the daughters of musicke shall be brought low . BY doores is meant the lips . The wind-pipe is the entry , the mouth is the doore-gate , the lips are the two-leafed doore of the heart or soule , as our Sauiour saith , Out of the aboundance of the heart , the mouth speaketh . Euill thoughts come out of the heart , passing by the entry of the throate through the doore . The lips of old people are often pendulons , and tremulous , they keep them shut , to stay the daily distillation of rheume ; neither haue they what to speake among strong men , because their vnderstanding and memory faileth them ; they are testie , morose , cholericke and passionate , their voice is weake , and breath short , and the state of all things is so altered since they were yong , that they cannot tell what to thinke or say . Children and olde men are neither Counsellours nor Actors ; the one committeth both these to the elder , 1. King. 3. 7. 9. the other to the yonger , 2. Sam. 19. 35. 37. The strength of the one is to come , the other is gone . When the sound of the grinding is low ; because the teeth stand thin , or loose , or moskerd at the roote , or that they are fallen out , and he cheweth with his gummes , and the grinding ▪ cannot be heard . And he shall rise vp at the noise of the bird . The fulnesse of humors , corpus succiplenum , is the aliment or food of sleepe , as is to be seene in children and yong folkes ; but the humors of old men are dried vp , as the stalkes of plants , and the corne in haruest , and their skinne rough , withered and wrinkled as old trees . Hence it is that they cannot sleepe soundly , but the crowing of the cocke , the noise of little birds , the whimpering of mice , euery small stirrage w●keth them . And all the daughters of musicke shall be brought low . An Hebrew phrase of speech , as 2. Sam. 12. 5. He that hath done this , is the child of death . By daughters of musicke is meant the naturall organes or instruments of the voice or song , as the lungs , the wind-pipe , the teeth , the lips , whereof some shall be weake , some wanting , as in old vntuneable instruments . Or , by daughters of musicke , may be meant the eares . As old men are dimme of eye-sight , so dull of hearing , they discerne not the harmonie or distinction of sounds , neither are affected with musicke , as Barzillai to Dauid , I am this day fourescore yeares olde , and can I discerne betweene good and euill ? can thy seruant taste what I eate , or what I drinke ? can I heare any more the voice of singing-men and singing-women ? 2. Sam. 19. 35. Verse 5. Also when they shall be afraid of that which is high , and feares shall be in the way , and the Almond tree shall flourish , and the grashopper shall be a burden , and desire shall faile : because man goeth to his long home , and the mourners go about the streetes . BY that which is high , is meant knobbie hillocks , or small extuberances in the way , little stones or clods , which old men feare to stumble on . And feares shall be in the way . As children going abroad feare many things , so doe olde men , because they are vnwealdie , and vnable to auoide dangers ; a little fall or turning aside hurteth them , and they arise vp againe with difficultie and paine ; they are afraid of dogs suddenly rushing out and crossing the streetes at euery noise ; they feare the thronging of people , some on foote , some on horsebacke , some running and hasting about businesse , others bearing burdens , whereof many are rash and heedlesse , hurting children , and thrusting olde people against the walls . And the Almond tree shall flourish . A Synecdoche of the speciall , for all trees . The Almond tree hath white flowers , it flourisheth betimes in the Spring afore other trees ; it is therefore of speciall note , and a welcome fore-runner of Summer , ●untius veris , cheering the minde after drowsie Winter , with the vernall thoughts of pleasant and liuely Summer . ●ut the old man little regardeth , his couch , and the warme fire , and multitude of clothes , and therein keeping himselfe warme at an euen stay , doth most comfort him . For the hot Sunne soone enfeebleth him , the coole Northerne and Easterne aire offendeth him . For though the Sunne be hot in Summer , yet the aire is variable as in Winter , and the influence of the starres haue a composition , but not a mixture in the aire . So that though the Sun be hot , and scorcheth the face of the beholder , yet is the aire frostie , and nippeth the necke . He that bestirreth himselfe in labour , sweateth and panteth , but the waterish cold or frostie cold suddenly pierceth through the powers of his bodie , and distempereth his bloud . Summer and Winter are all one , excepting the Sunnes reuolution . Yong men perceiue not those differences of middle weathers , but onely extremities of heate and colde , strong windes and stormy blasts , &c. but olde men feele euery change of the aire , yea when the starres begin their businesse , and are preparing their worke . They feele it before it come , and are therefore saide to carry their Almanacke in their bones , whereas yong men feele but the height and extremitie thereof , and beare it off without hurt , by reason of heate and fulnesse of humours . And the Grashopper shall be a burden . A Synecdoche , as before , for the whistling and singing of all Birds . As the Almond tree in the Spring , so the Grashopper in Summer or latter end of the Spring , Nuntia aestatis , affecteth not old age with any delightfull fancies , Cant. 2. 13. The melody of grashoppers is more pleasant in Summer , because the aire is more cleare and pure , and therefore more siluer sounding , but both naturall and artificiall musicke to olde age is no more then the cr●aking of a doore , or s●raming of a new axeltree , for the noise ouerpowreth their feeble spirit , and youthfull fancies are vanished away through coldnesse , drinesse and earthlinesse of the dull dreggie humours ; the fiery humour , alme aire , spirit of life is feeble , and is little quickened with the warbling of melodious ayre . And desire shall faile . All desire and delight in such things shall vanish , wherewith youth is most affected . Concupiscence , and feminine appetite shall be extinguished ; no obiects affect the dull and dying sences , but are rather grieuous as the Sunne and Raine are to olde stumpes , and trees , rather rotting and hastening putrefaction , then quickening them . All things , but death , are tedious to the olde man. Because man goeth to his long home , and the mourners &c. A reason of the tediousnesse and irkesomnesse of all things to old age ; because the old and decrepite is past the world , and neare to death , his time is spent . his pilgrimage is finished , hee hath no more businesse heere to doe , in this strange Country , he is weary of the world , and the world is weary of him ; he is but as an obstacle in the way , an hinderer of busie workers , not an helper . Mothers and Nurces haue pleasure in Infants , and Parents in Children , and euery one affecteth yong people , whether free or bond , but olde people are burthensome to all , neyther their talke nor company is acceptable . Therefore seeing himselfe despised , or little regarded , and a burden ; yea himselfe a burden to himselfe , he is desirous to be at home , he would be out of trouble and at rest . For here is nothing but vanity and misery , all is winter both to the body and minde of olde age ; well were he if hee were at rest . And the mourners go about in the streetes . His friends and neighbours are preparing themselues against his funerall , and the widowes to make lamentation . As the Midwiues bring them into the world with joy ; so the widowes ( as it was a custome among the Iewes ) bewaile their death with mourning . This kinde of symphonie , heauy , and dead-sounding flattes is most befitting querulous and mournfull olde age . The hoarse Grashopper , and the warbling Harpe , the whistling Bird , and the Flute , with all winde instruments , instrumentall and vocall consents , as Barzillai said to Dauid , are more fit for Chimham , 2. Sam. 19. 37. then for aged Barzillai , whose desire is to turne backe , that hee may die in his owne Cittie , and be buried in the graue of his father , and of his mother . Verse 6. Or euer the siluer cord be loosed , or the golden bowle be broken , or the pitcher be broken at the fountaine , or the wheele broken at the Cisterne . BY siluer coard is meant the marrow in the backe , which is inclosed in a bright smoothe skinne like to siluer , it is more properly called of the Arabians the Nuche of the backe , whereof this word Eunuch is compounded . For marrow is but the superfluity of nutriment arising from the bloud for the moistening and nourishment of the bones . But the Nuche is of the nature of the braine , engendred of seede , created for sence and motion ; to wit , to procreate the sinewes . For from the braine , and the Nuche , proceed diuers combinations or couples of sinewes , seruing for the sences , as hearing , seeing , feeling and motion of the members . For many sinewes are deriued , thirty couples as the Anitomists write , are sprung of this cord , and deriued from the knuckles or turning-joynts of the chine or backe bone into all the body seruing for bodily motion ; from which againe , small haires or threeds , like those of the rootes of trees and leaues are dispersed . When this cord is loosed , the backe bendeth , motion is slowe , and feeling faileth . Or the golden bowle be broken , This golden bowle is the thinne membrane , or sinewie skinne of yellow colour , called Pia mater , compassing the braine like a swathing cloth , or inner thinde of a tree , and entring within the diuers infoldings of the braine , and as it were cloathing the sides of the three ventricles , or hollowes wherein the imagination , reason , & memory are formed . It serues not only to inuolue and keep the braine whole and solide , in his place , as the shel or skin next the shell doth the egges : but also to containe , to gather together and sustaine the veins and arteries which are deriued from thence like small ramified channells , or pipes , or like a net . All the braine within , and without , is enwrapped and incompassed with this veiny and arteriall , or sinewy net . The veines feede and nourish the braine with bloud , the arteries bring heate and spirit to it from the heart , to giue the sence of feeling vnto it . For though it impart sence to all other parts , yet it hath none of it selfe , namely the narrowie white substance , but conuerteth or digesteth the vitall spirits of the heart ( attracted by this sinewie pia mater or golden bowle ) into animall or sensible spirits . In like case the sperme hath foture and sustenance in the matri●e by and from the chorion or secundine . Or the pitcher be broken at the fountaine . By the pitcher he meaneth the veines , by the fountaine the liuer . For the liuer is the shop of bloud , conuerting the white chile which commeth of the meate digested in the stomacke into bloud . The substance thereof is red , and like clottered or curded bloud , assimulating the chile to the qualitie of it selfe . In the neather hollow part thereof is the portall veine , called the great carrying veine , which hath many branches ( venae mesaraicae ) like the small and threddie rootes of a tree , by which the chile or iuyce of mea● concocted in the stomach , is transported frō the stomach to the liuer . And the portal vein hath issuing from it many small veines like a net throughout the whole body of the liuer , that the chile being distributed into small parcels , might be more perfectly concocted and conuerted into bloud . And the bloud is ingendered and purified in the middle of the liuer , which containeth the masse of the foure humours . Now it being here purified and boyled , the more heauie superfluitie , which is seculent or dreggie , settleth to the bottome , and is carried by a veine into the spleene . It is the earthly sowre or tart part of the chile , and is called blacke choler , or melancholy . Againe , the lighter superfluitie boyleth vpward , which is the fiery , bitter or sharpe part of the chile called yellow choler , which is caried by a veine into the gall . Vnderstand by melancholy and yellow choler , not the purest thereof , which is mixed with the bloud , but the separate superfluitie or impuritie thereof . Thirdly , the waterish superfluitie is caried to the kidneys and passages of the vrine . In the convexitie or vpper bowing part of the liuer is the hollow veine or bloudgate , whose branches receiue the bloud purified in the middle of the liuer , from the branches of the portall-veine . From the bloudgate are innumerable veines ramified throughout all the body . For as the bulke of a tree receiuing sap from the roote , as that againe doth from the small spires , is ramified into all the branches , so doth the hollow veine , being the greatest in all the body , ( vehiculum alimenti ) distribute the bloud throughout the body by his other veines , and first into the right ventricle of the heart , to receiue his vital heate for the nutrition of the whole body . Or the wheele be broken at the cisterre . By wheele is meant the head , by cisterne the heart , from whence the vitall spirits are conueyed to the braine , and there conuerted into animall , to giue sence and motion to the body . When the braine is weake , the sinewes loosed , and the head hanging downe , the wheele beginneth to breake . Verse 7. Then shall the dust returne to the earth , as it was : and the spirit shall returne to God who gaue it . AS before he hath shewed the vnaptnesse and disabilitie of old age to performe such seruice as the Lord requireh to be performed of man , hauing liuelily depainted it sorth before his eyes , to the end that euery one may be stirred vp in youth and middle age to doe good workes , euen with all diligence to practise the duties of pietie and charitie : so here he putteth them in minde also of death , and their account that they must make before their Iudge . And the dust returne to the earth as it was . By dust he meaneth the corpse made of the dust , by a metonymie of the matter . By earth he meaneth the elements whereof the body is compounded . As the body was created of the earth , so shall it returne thither againe , euen into the first and simplest matter . And the spirit shall returne to God that gaue it . By spirit he meaneth the soule , which is compared to winde or aire , as the body is to dust or earth . Because winde or aire being an inuisible substance , is the fittest thing in nature to vnderstand the nature of the soule by . For whiles we are in the flesh , we vnderstand and conceiue of inuisible , spiritual , eternall things , humano more , by the phantasie , per similitudines & locos , as Tully saith , and that either affirmatiuely or negatilely . To God that gaue it . Hee doth not here define , whither the spirit shall go , but to whom , namely to his Iudge , who shall require a iust account of all the workes done in the flesh good or euill , and shall accordingly giue sentence vpon it . 2. Cor. 5. 10. Verse 8. Vanitie of vanities , saith the Preacher , all is vanitie . A Conclusion which is twofold ; particular , of this treatise of mortification , to the 13. verse . Generall of all Christian doctrine , from thence to the end . Vanitie of vanities . He concludeth the prossyllogisme propounded in the beginning in the same words , to intimate both his mature deliberation , and the certaine truth thereof . For hauing seriously considered , and by long experience found out the condition of man , and state of all things , he could conclude no otherwise then at the first he propounded , namely , that all things are vanitie , most vaine . All things are vncertaine , full of corruption , and matter of griefe . There is nothing whereon to trust , nothing that affoordeth happie contentment . Euery state of life is miserable , both the contemplatiue , the sensuall , and the royall , both the priuate and the publicke , both the ciuill and also diuine gouernment to humane reason is nothing but confusion and disorder . And euen those things that seeme to be in our power , haue their euents contrary to our intention and expectation . Now all this is to bring vs to the deniall of our selues , to restraine our greedy desires , worldly vaine hopes , and vnprofitable endeuours , to trust in the liuing God , who only is most wise , most good , and giueth all at his pleasure , and in his owne time . Verse 9. And moreouer , because the Preacher was wise , he still taught the people knowledge : yea hee gaue good heede , and sought out , and set in order many prouerbes . AN amplification of the conclusion , by an admonition begun here digressiuely , figured by a Prolepsis , the obiection whereof is vnderstood , and is such like ; we are not bound to giue credence to all things contained in this treatise , seeing that no man is so perfect in this life , but that he may erre , and is defectiue and weake in the truth it selfe . Besides that , the inordinate life of those that write , to instruct and admonish others , is a meanes to diminish their authoritie , and to make their labours fruitlesse . The answer is , vers . 9. 10. 11. wherein he procureth authoritie to his doctrine , by sundry arguments . Because the Preacher . The first argument is drawne from his person or office . He is not now Solomon seduced by his idolatrous wiues and flickering concubines , he is not Solomon giuing the reins to inordinate desires , not Solomon enamoured with the glory of the world and worldly delights ; but Solomon aged , experienced , prudent , repenting , mortified , reconciled to the Church of God , neare to death , neare to iudgement . Therefore is he the fittest , and most able to admonish others by reason of his knowledge and much experience in all things . Was wise . The second argument drawne from his extraordinary wisedome . He was wise , yea the most wise , therefore are his admonitions to be regarded and followed . He still taught the people knowledge . A confirmation of the admonition , by the end and vse of his wisedome , which was the godly gouernment of his people , not meerly politicke for his owne tranquillity and pleasure , and vainglory of his owne person , but diuine and religious , that the people might be contained in obedience , euen in the religious feare of God , rather then either by plaine force or other beguiling deuices , without care or loue of Religion , which come to naught . 1. King 3 7. what the intent of Solomons prayer there is , and his meaning here , is euident , Deut. 17. 19. 20. by the charge of Moses ; the King must be continually exercised in the booke of God , that he may learne to feare the Lord and obey his word , without arrogating libertie to himselfe to decline either to the right hand or to the left , that his hart be not lifted vp aboue his brethren to tyrannize and rule in his owne name , but to ioyne in the worship and seruice of God with them , yea to be a patterne and example of vertuous and godly life vnto them . Yea he gaue good heed . The third argument is drawne from his carefull obseruation and experience . He was wholly and continually attentiue to heare , to see , to discerne , to iudge , as the Hebrew word aizzen of the coniugation piel signifieth . And sought out . As he was attentiue and heedfull , so was he industrious and painfull to know much by liuely and self-experience ; this is the fourth argument . And set in order many prouerbes . A confirmation of his knowledge , attentiuenesse and industry , by the effect or fruite thereof , as 1. King. 4. 31. 32. 33. 34. He was wiser then all men , then Ethan , Heman , Chalcol or Darda ; he spake three thousand prouerbes , and his songs were an hundred and fiue ▪ he spake of all the creatures , and there came of all people to heare his wisedome . By all these arguments we learne what the calling , gifts , and duties of true teachers are . Cursed therefore are these Popish ignorants , and our Atheisticall politicians . They are both alike enemies to knowledge and the true feare of God. Verse 10. The Preacher sought to finde out acceptable words ▪ and that which was written was vpright , euen the words of truth . A Fifth argument drawne from the profitablenesse of his doctrine . The Preacher sought to find out words of delight , or acceptation , not vain speculations ▪ carnall inuentions , vnprofitable fables , curious and fruitles fancies , vain ianglings ; but wholsome doctrine profitable for edification in faith and obedience to the word of God , as S. Paul saith , 2. Tim. 3. 16. The Scripture is giuen by inspiratiō of God for doctrine , & reproofe , for correction & instruction , that we might know the truth , and by the truth destroy lies and errours . And that we might be mortified and dead to sinne , and quickened and renewed into holinesse and righteousnesse . The setting forth of truth and righteousnesse , and the destruction of lying errours , and vice , is all that the Scripture aimeth at , that the man of God might bee perfected to all good workes of piety and charity . This is the drift of the Holy-Ghost in the Pen-men of the Scriptures , and of Solomon heere , and so of euery teacher sent of God. And that which was written , was vpright , &c. A sixt Argument . As they were profitable writings or delightfull to them that loued trueth and righteousnesse , so were they vpright and true , not deceitfull , flattering , men-pleasing , but the true wholesome foode of the soule . Solomon , in vttering the words of this Treatise , had the infallible assistance of the Spirit . Verse 11. The words of the wise are as goads , and as nailes fastened by the maisters of Assemblies , which are giuen from one Shepheard . AN explication of those acceptable , and vpright words of truth , taught by the truely wise , that are inspired of God , by the effect or vse thereof , which is illustrated by a twofold similitude of goads , and nailes . The words of the wise are as goads . The heauy and idle Oxe , minding no other thing , of himselfe , but eating and sleeping , is rouzed vp , and caused to doe profitable seruice to his owner , by the prickes of the goad , as the horse is by the spurre ▪ and ●he whippe : euen so by the reproofes and checkes of the wise , are the drowsie and sluggish carnalls stirred vp to duties of pietie and charitie , which of themselues are but selfe louing lumpes of sinne , vnwilling , vnapt , dull and blockish to learne or practise any workes , eyther of worship or seruice . Pride , couetousnesse , gluttonie and venery make them like oxen , horses and swine , spirituall sluggards , drunkards and bedlums ; yea , as vnprofitable drones and vermine , such as are for wast , destruction and euill . These drossie ones are moued , rouzed , awaked , and prouoked to some good duties by th● pricking , sharpe , or smart words of the wise , chasing and rubbing these dead sleepers in sinne , and mollifying , yea scarifying their rough , crusted , barked consciences that cannot bleede , stirring vp the idle worme to her worke , with the tarte vinegar of Gods iudgements and plagues denounced against them in the Lawe . This is the effect and vse of words spoken by the wise , inspired of God. But contrarily , such as speake of themselues , making merchandise of the word , are flatterers and claw-backes , sowing pillowes vnder the elbowes of sleepers , to make them sleepe out their eyes , and to make fooles runne starke madde . They winke at proude carnalls , but doe not mortifie them , that they might deuote themselues to good workes ; yea they doe rather glorifie them , and admire their persons because of aduantage , and so both fall downe into the same condemnation . This hath beene alwayes the practise of false prophets , false apostles , and shepheards of olde , and is now at this present . And the proude , couetous , oppressing carnalls preferre and countenance such teachers , they dignifie them and honour them to be flattered by them , and partake with them in their sinnes . But their madnesse shall in the end be manifested , and the patient abiding of the meeke shall not alway be forgotten Paul saith , Let him not be a yong Scholler , &c. But who is now so fit as a yong Scholler , proude and talkatiue , a fashionable foole , ciuill , ethnically ciuil and courtier like ? The finest Gentleman , the best Minister . But a fine Gentleman , and a Romish reader , will prooue all one in the end , I feare ; yet is the Reader better then the proude Corinthian Preacher . And as nayles fastened by the maisters of Assemblies . Euen as nailes being driuen into pales , doe fasten them to their ●a les ; so the godly and graue sentences of teachers which are the maisters of Assemblies , or congregations gathered together to be instructed in the knowledge of God and their duties , do pierce into their hearts to vnite them vnto God and one to another , and to containe them for euer in that holy vnion of faith and communion of loue , which is the true coporation of the Saints or inuisible Church . Contrarily , false teachers and schismatickes breake this vnion of faith , and dissolue this bond of loue , bringing in erroneous doctrines and opinions , to corrupt the mindes and manners of men , whereby they fall from the godly purity and plainnesse of the Gospell , to contentions and proud ianglings , but in the meane space liue according to their lusts , yea without all sense of Religion , and are to euery good worke reprobate , yea enemies to the truth of that which outwardly in hypocrisie they professe , as they do which stand vp at the Creed , but fight against the Gospell ; which make a leg at the name of Iesus , but hate his commandement of faith and loue ; which receiue the signe of the crosse , but fight vnder the diuels banner against Christ and his kingdome . This is the miserable condition of Papists , Libertines , Atheists , Epicures , whose hearts are not brawny but stony , that neither goades nor nailes can pierce into them . Woe be to them , for they are full of enuy and hatred as Cain , they are mockers as Ismael , deuoted to their bellies as Esau . They are as they that striue with the Priest , Amos 5. 10. Woe be vnto them , for they are false accusers of their brethren , and stir vp hatred against their brethren that are better then they . Woe be vnto them for they are dogs ▪ and wolues in sheepes cloathing , thirsting for the bloud of the Saints ; they present themselues among the people of God , as Satan did , to cauill , Iob 2. and take all occasions to disgrace the truth , and to bring the feare of God into slander . Wo be to those reuolting Pagans , which oppose Princes lawes against the kingdome of Iesus Christ , whereof they are the guard and protectors . These as the first begotten of the diuell , oppose the letter of the law against the intent , equitie and conscience thereof , saying that they are for law , not for conscience . Which are giuen from one Shepheard . An amplification of those acceptable and vpright words of the wise , by the efficient cause or author thereof , namely God in Christ , termed a Shepheard , or chiefe Shepheard , because he gathereth together and feedeth his people with the spirituall bread and waters of life , as shepheards do their flockes . Psal . 23. 1. Ioh. 10. 11. Chap. 4. 14. and 6. 50. 51. Verse 12. And further , by these , my sonne , be admonished : of making many bookes there is no end , and much studie is a wearinesse to the flesh . A Regression to the admonition interrupted , ver 9. 10. 11. This verse containeth first the admonition it selfe ▪ secondly the reasons . The admonition is in the former words , wherein are to be considered , first the subiect of it , namely the persons to whom it is directed , euery faithfull Reader , and therefore he speaketh to all vnder the name of one , and that out of loue as a father to his child ; and that euery one might hearken to him as a louing and dutifnll childe to his father , he calleth him his sonne . Secondly , the matter it selfe . By these be admonished . An exhortation is a prouocation or incitement to embrace and follow that which is good : an admonition is an inducement of a cautelous consideration , or practicke remembrance of that which is hurtfull and euill to auoide it . It is enforced by destructiue arguments , tending to deterre and auert the party admonished from an error , to embrace and follow the contrary good . Exhortation and admonition are of a thing already proued and granted ; bnt perswasion and disswasion are of a thing doubtfull and probable . Be admonished by these arguments euidently euicting the vanity of worldly things , and auoid the vnprofitable courses of worldly minded men , who seeking for an happy state in the state of corruption and misery , find nothing , but rather lose the true felicity . Contrarily , lay hold on these precepts of wisedome , charity and piety , and rest thy selfe on God , who shall without thy carking and thoughtfull caring administer all things needfull for thee and thine . For thou cans● not adde one cubite to thy stature , nor make one haire white or blacke , but euery plans which God hath not planted shall bee rooted vp . Let this therefore that hath beene said , be sufficient to settle and stablish thine heart and minde in the right path , that I haue shewed thee . Rejoyee in that which God sendeth , strife , and vaine feares neyther make nor mend ; be content with thy state , doe good alway to thy abilitie , and there set vp thy rest . If this will not yet satisfie , then remember Lots wife . Remember Diues . Remember the couetous rich man , Luke 12. Of making Bookes there is no end , &c. A two ▪ fold reason inforcing the admonition vpon the Reader . The first is drawne from the vnprofitablenesse of many words and writings of men , which are discordant and distractiue of mens mindes , which falleth out whereas the infallibilitie or direction of the spirit is wanting ▪ which gift was promised to Solomon , 1 ▪ Kings 3. 12. and he was assured thereof ; and therefore , without vaine presumption , may iustly retract the Reader from other warbling , erroneous , imperfect discourses , and treatises of men , wherewith doubtlesse hee was acquainted , as in his Booke hee intimateth plainely enough to this diuine-inspired Treatise of his owne concerning the chiefe good . So that all writings , except those that are warrantable by , and grounded on these speciall pen men of the Holy-Ghost , are vnprofitable , and to little purpose , affoording no tranquillitie , peace , durable joy , comfort to the heart and conscience . For they can not impart that to others which they altogether want themselues . For they being in darkenesse seeke onely for it , where it cannot be found , seeing that God hath subdewed man , and all things to vanitie , which can neuer be the mother or fountaine of felicitie . And the earthly paradise is destroyed . This text maketh litle for those that being so eagerly and seruently deuoted to their worldly and fleshly lusts thinke , and say , that so much preaching and writing is neceelesse . For Solomon taxeth not the holy and great Labours of the Lords Ministers , who keepe themselues within the compasse of his written word , but he taxeth these slouthfull ones , sleepie , and spirituall drunken ones , ignorants , and fooles that euen weary the Messengers o● God , with calling , crying , lifting vp their voyces li● e Trumpets , earely an la●e , and yet will they not be awaked ; they are heauy-hearted ▪ dull-eared , pore-blind , long about alittle , and that little is quickely forgotten . If the Preacher be but silent a while ▪ they are ready to daunce about the golden Calfe , and beginne to thinke and talke of Egypt agayne . They are like the stone of Sisiphus ▪ or heauy logges pulled vp the side of a stiepe hill , which lush downe agayne , when a man letteth his hold go . Againe on the contrary side , this taxeth those , that are quick of hearing , but heauy footed , ripe in the top , dead at the roote , nimble ▪ chapt , and slowe handed . There is none end of their hearing , new instruments , new voyces , new tunes , new formes , new stiles , they are all for nouelties , full of the itch ▪ full of curiositie , but their heart goeth after their pride , after their couetousnesse . These extreames are at length coincident . There is none end of speaking and writing to the sluggish and curious . They are both a great burden to their teachers , they will neuer be pleased . Solomon therefore in these words willeth them to be doers , and diligent practisers , the one sort to humble themselues , the other to rouze themselues to obedience , that they may haue experience , and feeling in themselues of the grace and wisedome of God ; ( manus est causa sapientiae ) and then shall they comfort , not weary to death their teachers , as many doe . But those greedy eares , proude and couetous , that are so zealous to heare , and yet their teachers but figge-frailes , and themselues sucking spiders , casting them out when they haue suckt them as they doe their oyster shells , are but gadding carnalls and bloud-suckers . When they would be ridde of their teacher , then will they put him out of breath ; and when he cannot preach twice a day , hee may sit vnder the Iuniper tree with Elias , to be fedde with Rauens . I speake not this to set dogges on barking , to whom all things are alike ; but the God of order hateth confusion ) which take vp all occasions of euill speaking , but rather to stoppe their mouthes , by putting a difference betweene the truely religious , and truely deuoted , and gadding talkers , whose backs and eyes are full of pride and adultery . But our All-alikes are not for differences , but confusion . But when they haue once made a confusion of good and euill , sowre and sweete , light and darknesse , then in the flesh will they make differences , they cannot abide confusion , euery one striueth for superiority and preheminence , euery one preferreth him selfe before other ▪ and glorieth in his riches , in his learning , in his knowledge , in his skill , in his friends , in his strength , and men acknowledge such differences ; but of light and darknesse , carnall and spirituall , precious and vile , they will admit no difference : all must be alike ; and the more carnall the more acceptable . The ciuill and orderly vicious , the best garnisher of vice in vertues robes and colours , is the most wise , and most commended . And much study is a wearinesse to the flesh . Hee speakes not this of the paines of the holy writer , nor of the reader , that ought to exercise himselfe day and night in the Scriptures , and that with delight , but of those erraticall extreame persons , of whom I spake before , both writers and readers . Dauid exercised himselfe continually in the Law , Psal . 1. 2. but he got wisedome by doing it , Psal . 119. 98. 99. 100. And Plato saith . Manus est causa sapientiae . When a man hath disquieted and tormented himselfe long about predestination , &c. yet shall the ioyfull and cheerfull practise of Christianitie sustain him , and faith in Gods mercy towards him shall be his onely comfort in life and death . For all our felicity is in Gods acceptation : and he putteth none away that constantly seeke him with their whole heart , that is , sincerely , not guilefully , Psal . 32. 2. Neither doth he forsake any that do not first forsake him . The vnderstanding of this may we see in Iudas the guilefull disciple , and the eleuen true disciples . Know thy maisters mind , heare what he saith to thee , and apply thy selfe to do his wil without seaching into his secrets , and thou shalt neuer lose his fauour , nor be turned out of his seruice . For he is not so easily displeased , but beareth with innumerable imperfections and infirmities in his children , whom he measurably chasteneth , and deliuereth not ouer to death . He is most wise , most good , most mercifull , if thou doest not account his mercy greater then thy sinnes , thou doest limit him who is infinite . To know thy sinnes , to acknowledge and confesse them , and to despaire of righteousnesse and saluation in thy selfe and by thy selfe , is that which he requireth : for then thou wilt flie to him , trust in him , rely on him , and be euer thankfull to him . Surely , when thou art none of thine owne , then art thou his . Much reading and studying is indeed a wearinesse , but it is a delightfull thing to do the commandements . Experimentall knowledge is full , delightfull and comfortable . A litle that one eateth , is better then all that a man can heare of , reade of , study of , dreame of . Greedy speculatists and hearers , are but dreamers , they are neuer satisfied , but soone weary of well doing : but God will be heard of vs , seene of vs , and serued of vs as if he were a King in bodily presence . This is the fulnesse of sound faith , feare and obedience , not fantastick dreaming , as they that would seem to be as deuout as Mary , and yet are as proud as Iezebel ; as zealous as Dauid , but as couetous as Nabal ▪ A meere delusiō . Verse 13. Let vs heare the conclusion of the whole matter : Feare God , and keepe his commandements , for this is the whole dutie of man. THe generall conclusion of the whole scope of all Christian doctrine and exhortation . For all is but the mortification of the old man , and the quickning or renewing of the inner man , and both these are one ▪ They are one motion , and differ but in respect of the termes , à quo , & ad quem . For what is that which mortifieth but life ? The spirit of mortification enliueth , and the spirit of life mortifieth at one and the same instant , vno actu . The conclusion is inferred by way of exhortation , to moue attention , to print in the memory the substance of all , and the maine end of all writings , which whosoeuer hath not rooted in his heart , he can neither vnderstand rightly , nor do truly , but is a lyer , euen a very hypocrite in his best speechss and best actions . Thomas sayd to Christ , Ioh. 14. 5. We know not whither thou goest , and how can we know the way ? The knowledge of the place goeth before the knowledge of the way ; and the maine end and drift of euery instruction and action , is first to be weighed . What is the end of all writings , but to feare God and keepe his commandements ? He that doth not this , knoweth nothing , and is but a dreamer . Feare God and keepe his commandements . This is the substance of the conclusion , consisting of two precepts ; the one whereof concerneth the inward man , or the affection ; the other concerneth the outward man or the action ; the one the heart , the other the life . Concerning the first ; by feare is meant a reuerent awe of Gods maiestie , proceeding from faith , whereby through the feeling of his loue , as well as the weight of his displeasure , we are afraid to offend him . Feare is put for the whole worship of God , by the figure Synecdoche . It is the principall part of Gods worship , and keepeth all the other in their duties , all euill being committed where it is wanting . Therefore sayth the Scripture , Blessed is the man that feareth alway . It is the beginning of wisedome , true and sauing wisedome , Prou. 14. 16. and the perfection of piety . For the better vnderstanding hereof , I wil insist a litle vpō it . There are sundry sorts of feare . First , Dabolicall , Iam. 2. 19. The diuels beleeue and tremble . Second ▪ Naturall . It is an affection or passion of the heart , whereby we feare not onely death or dissolution , but dangers and euils that are destructiue of our good estate or welfare . This feare is by naturall instinct in all sensible creatures as well as in man , and in the godly as they are men , and in Christ as he was man , subiect to our infirmities , not to sin . This feare of it selfe is not a sinne , for Christ could not sin , but in vs it is sin , by reason of our corruption , because we do not order it according to the law of God ; but Christ in fearing death did also submit himselfe to the decree of his Father , according to the commandement , Thou shalt loue the Lord thy God with all thine heart , &c. So feare was ouercome of loue , or rightly ordered by loue . So the godly after the example of Christ , though they feare death , yet they humble themselues to death and to all crosses , because the loue of God taketh away or extenuateth feare . Third , Worldly feare . This is the corruption of naturall feare , when as men do forsake or deny God and Christ , in what measure soeuer , that they might not lose their goods , good name , pleasures , preferments , &c. The worldly , iealous , zealous , deuout , are full of this feare . Their feare is great and continual ; but it is a pernicious and damnable feare : and all that they feare , be they neuer so subtil and prouident , shal fall vpon them . Math. 10. 28. Feare not them which kill the body , &c. Ioh. 12. 42. many beleeued on Christ , but durst not confesse him , lest they should be put out of the Synagogue , and incurre the displeasure of great ones . This was Nicodemus his infirmity , Ioh 3. 2. The Princes , Priests and Pharises were drunke with this feare , Ioh. 11 48. Fourth , Seruile feare . It is proper to the wicked . For their conscience being guilty of sin , they feare the wrath of God , both temporall and eternall , Prou. 28. 1. The wicked flie , when no man pursueth . The wicked are like a raging sea , Esay 57. 20. It hath two effects : First , it restraineth from grosse crimes , and constraineth to outward duties , at leastwise it mitigateth the extremities of sinners , as doth also the sword of the magistrates , which curbeth those that are senslesse , or haue but a dogs conscience . Hence the Poet sayth : Oderunt peccare boni virtutis amore , Oderunt peccare mali virtutis amore . When as Paul disputed of righteousnesse , temperance , and the iudgement to come , Felix trembled , Acts 24. 25. Secondly , it worketh hardnes of heart and desperation in some , when it groweth to an height of wicked resolution , all hope being vtterly quenched . Fifth , Filiall or sonlike feare . This is proper to the regenerate , who by this feare are moued to auoide sinne and to liue godlily and righteously . It ariseth from the knowledge of God and out selues , and from the feeling of his acceptation & loue of vs , wrought in our hearts by the holy Ghost . Of this Solomon saith ▪ Prou , 1 , 17 ▪ and Psal , 111. 10. The feare of the Lord is the beginning of wisedome , a good vnderstanding haue all they that do his commandements . Iob 28. 28. The feare of the Lord is wisedome , and to depart from euill is vnderstanding . More plainely , this feare is thus begotten . 1. When a man heareth the Lawe , what is there commaunded and forbidden , the Holy-Ghost commeth and taketh away the vaile of naturall blindnesse , and slumbering , causing him to see his sinne , and to beholde the wrath of God vpon him euen to lay them both to his hard heart , whereupon feare troubleth the conscience , and breaketh the hard heart . 2. When a men in this case heareth the Gospel , the Holy-Ghost inlightneth his minde to vnderstand , and beleeue , and to apply the promises to himselfe , whereupon hee beginneth to feele quietnesse , and peace of conscience , being more and more perswaded that hee is beloued of God. Now on this perswasion ariseth the loue of God for his loue , grace , and mercie in Christ ▪ On this loue ariseth a new feare , namely , to displease God so louing and mercifull , Psal . 130. 4. There is mercie with thee that thou mayest be feared . Of this filiall feare there be foure degrees expressed by the feare of children toward their parents , whereof there are foure degrees . First , a childe loueth his parents , and flieth to them as his chiefe refuge , yet is he held in obedience with threatthreatnings , and feare of the rodde . Secondly , partly by reason , partly by the rodde . Thirdly , lesse by the rodde , and more by reason . Fourthly , by reason alone without the rodde . Now to apply this . First , children haue a sincere loue to their parents , and a generall disposition to be conformable to them in al things ; yet being left to themselues , they are carried by their childish fancies and vaine desires , both vnprofitable to themselues and to their parents for want of reason . Hence Solomon sayth , Follie groweth in the heart of a childe , but the rodde of correction fercheth it out . So the regenerate newly conuerted haue a sincere , though weake loue of God , and a generall disposition and right motions to obey God in all things ; yet without the consideration of Gods iustice , and feare of punishment , or rather corrections , they are apt to be carried and ouercome with the lusts of the flesh , allurements of the world , and baites of Sathan . Therefore Dauid sayd ; It is good for me that I haue beene in trouble . And Paul 1. Corinth . 11. 32. When we are iudged , we are chastened of the Lord , that we might not be condemned of the world . Secondly , parents instruct their children in what is to be done , and what to be eschewed , and that with threatnings of punishment . And for feare of the rodde more then vpon consideration of their owne good , they obey , because reason is yet weake , and they haue but smal discerning of good and euill : So likewise , God teacheth vs what we ought to beleeue , what to doe to his glorie , and our owne good ; with threatnings of temporall punishments , and crosses of sundry kindes ▪ by which we are held in awe ▪ and contained in duty till we come to more perfection and discerning . Thirdly , when a childe , by reason of age , is riper in vnderstanding and reason , hee beginnes to know his parents , and his duty towards them , and what is for his owne good . Therefore he is held in obedience , not for feare of the rod , but instruction and exhortation preuaileth most . So wee , growing more perfect in the knowledge of God our father in Christ , what his loue hath beene towards vs , what hee hath done for vs , and will doe for vs , are mooued to obey him , not so much for feare of punishments , as by instruction , which we desire , and exhortation vnto which wee yeelde with delight . And as faith and loue growe stronger , so doth the Lawe with the threatnings and curses thereof growe the weaker . The Lawe is our Schoolemaster in our nonage , but when the fulnesse of yeares are come , wee are our owne instructers , and able to gouerne our selues by our owne reason . Fourthly , when the childe commeth to perfect reason and discretion , the feare of the rod goeth away . For , hauing now the perfect knowledge of the loue , care , and benefits of his father towards him , and also of his duety towards him againe , he performeth obedience with willingnesse , delight , ioyfulnesse , fearing to displease and offend him , and is ashamed of childish follies : So wee growing stronger in faith , and perfect men in Christ , doe willingly , cheerefully , and with delight worship and serue God , fearing to displease him vpon consideration of his greatnesse , goodnesse , mercy , and benefites towards vs , Galat , 3. 25. After that faith is come , wee are no longer vnder a Schoolemaister , that is , the ceremonies and threatnings of the Law , childish rudiments and feares , Rom. 8. 15. Yee haue not receiued the spirit of bondage to feare againe , but the spirit of adoption , &c. He is called the spirit of bondage , when he worketh weakely in vs , as in babes and younglings , whom the Lawe terrifieth from sinne , and compelleth to obedience . He is called the spirit of adoption , when he worketh more strongly in vs , or hath brought vs to a greater perfection of the degrees of faith , hope , loue , whereupon we are termed perfect men in Christ . The Magistrate is not terrible to the innocent , nor the rodde to the man of age , Romans 12. 3. Wilt thou be without feare of the power ▪ doe well ▪ and thou shalt haue praise : So likewise , wilt thou be without feare of the curse , of wrath , of hell ? be strong in faith ▪ hope , loue , and thou shalt delight , in God , in his word , Ministers , and children . His word shall be thy delight and joy . ● . Iohn 3. 21. Beloued if our hearts condemne vs not , we haue boldnesse with God. Chap. 4. 18. There is no feare in loue , for perfect loue casteth out feare : For feare hath painefulnesse , hee that feareth is not perfect in loue . Thus much of feare . And keepe his Commandements . This is the effect of true feare , The roote is faith , the sappe or iuyce is feare , the fruit is obedience . As is the inward man , so is the outward man , the heart is deceitfull ▪ but the hypocrit cannot be hid , for the tree shall be knowne by his fruite , not by the sight , or outward shew thereof , for the wilding maketh a fairer shew then many a good apple , but by the taste . Who is he that in sincerity keepeth the Commaundements ? Hee that setteth God alway before his face . Moreouer , obedience is Legall , or Euangelicall : of the latter Solomon here speaketh . For both the curse , and rigorous exaction of the Lawe is remoued away from them that beleeue , which are the ingenuous and free borne sonnes of God. In these times there are many maisters , but few doers ; therefore shall they receiue the greater condemnation . They would haue good done , so that they themselues haue no hand in it . Here is no feare of God , but a deceitfull and wicked spirit ▪ For how much a man doth , so much he feareth . He that doth the commandements is true , the rest are babblers . Neither haue there bene so many tongue-tied Christians in times of Popery , as there shall be phantasticall babblers and deceitfull Satanists in these last times , whose words and deeds are all falshoods and lies : yet it is but that multitude of malignants , who wil either be idolaters , or Atheists , of a false religion , or of no religion . For this is the whole dutie of man. A reason drawne from the end of creation and redemption , which is nothing else but to feare God ▪ and keepe his commandements , which who so doth not , is a son of perdition . Eph. 1. 4. He hath chosen vs in Christ , that we should be holy , and blamelesse before him in loue . Tit. 2. 14. He gaue himselfe for vs , that he might redeem vs from all iniquitie , and purifie vs vnto himselfe , a peculiar people , zealous of good workes . By zeale he meaneth not the bare pulpit zeale , but deuotion . Many can counterfeit zeale , as vpon a stage , but when they are out of the pulpit , they are of a quite contrary fashion , gallants , proud , stately . But the Frier shall rise vp in iudgement against them . To conclude , to feare God and keep his commandements , is the adequate , obiect or subiect of the whole man inward & outward . To this one thing must a man haue respect in euery thing . Hither must he refer all his studies and labours , if he will be partaker of true felicitie . This onely is true profite , and all exccept this is vanitie , though the blind world seek for felicitie and meanes of blisse in any thing , and in euery thing besides this . Verse 14. For God shall bring euery worke into iudgement , with euery secret thing , whether it be good , or whether it be euill . AN argument of confirmation , drawn from the last iudgment , whether the generall or the particular , tending to terrifie the wicked ▪ and comfort the godly ▪ For God shal bring into iudgement ▪ The Iudge is God , most mightie , not to be resisted by strength ; most iust , not to be corrupted with bribes ; most wise , not to be blinded with cauils , Euery worke with euery secret thing . A declaration of the iudgement by the obiects , viz. things knowne , whether words or workes , publicke or priuate ; and things vnknowne , not onely done and spoken in secret , but the thoughts and imaginations of the heart , with the affections and dispositions thereof . All which are amplified by a diuision in respect of their qualities , good or euill . As euery person since the creation till the last consummation shall be summoned , and not one escape ; so shall euery deed , word & thought be iudged , not one shal escape . For the bookes shall be opened , and euery secret thing shall be reuealed , the booke of Gods omniscience , and the booke of mans conscience . That which is now forgotten as a thing in sleepe , shall then be brought to remembrance as a thing to a man awaked , which is as fresh in memory , and more fresh then it was before . As the roote lying buried in the earth in Winter , sheweth forth it selfe in the Spring ; so shall all things now buried in forgetfulnesse , be then made manifest vnto vs , as if they were layd before our eyes . All hearts shall be layd open , to the discouery and terror of the wicked , and to the manifestation of the godly , whose faith and truth shall now appeare , and these shall enter into euerlasting rest and ioy , but the other shall go into euerlasting fire . FINIS . A TABLE . The number sheweth the Page , the Letters , b , begining : m , middle : e , end , or thereabouts . A. ADam , what it signifieth . 90. e. Administration diuine , vnserchable . 220. 222. Admonition , what . 333. m. Adultry with a mans owne wife , how . 232. e. Aire , food of liuing creatures . 15. e. Alexander . 43. b. Ambition , and curiositie how punished . 81b . 82. Anger , Effects thereof . 168. e. 169. b. Appetites of the Creatures 139. Appetite of man vniuersall . 139. The vniuerse , and obiect therof . 139 Appetite of man infinite . 141. 142. e. Alexanders personall appetite . 141. Heliogabalus his bodily appetite . 141. Appetites , 4. sorts . , as of men . 143. m. Assurance , search for the same . 218. e. Aprarrell , vse , and abuse thereof . 231. b. B. BEhold , what it signifieth . 41. b. 197. e. Beast , spirit of beast , what . 91. m. Behauiour before great men . 203. 204. Beleeue , 3 sorts of men to be beleeued . 4. b. Blood ingendred , how . 325. m. Bloodgate , or hollow veine . 325. e. Body , or vessell , what , 139. b. Braine , without sence . 324. b. Books opened , what . 344. m. Bribe , and Briber . 166. Bribe , how the wicked wold bribe God. 285. m. C. CArdplay , and Diceplay , what . 20. e , Circle , al things Circular . 24. b. Chance . 240. m. Charity , excellencie thereof . 282. m. Charitable heart , the signes . 283. Charity of churles . 284. m. Charity of thieues . 213. e. 285. Charitable workes not to be deferred . 292. m. Charity , Churles excuses . 295. 296. e. 5 old mens answeres to a motion of godly charity . 290. m. Community of life . 104. the benifite thereof . 103. Coheleth , what it signifieth . 2. b. Common people inconstant . 107. m. 108. e. Christian profession , what . 60. b. Cheeke , turning of the cheeke , what it meaneth 78. b. Conscience , submonitious thereof . 29 e. Coueteous rich a martyr . 130 m. Creatures , a booke sealed . 40. b. Craesus his demand of Selon . 145. e. Crookednes of all things . 42 ▪ Curse , or corruptiō , what . 10. b. D. DAuid , why so called . 2 , m. Democritus allwayes laughed . 50. b. Death , the benefite thereof . 154. b. Deuotion in things indifferent . 229. m. Diceplay , and Cardplay , what . 20. e. Diligence , fruites thereof . 235. e. Drunckard , who . 275. b. Dust of the earth , what . 90. e. 91. b. E. EArth of magnetical nature . 14. m. Earths breath . 15. m. Earth an hell to deuills , an heauen to the dāned . 130. m. 131. b. Enuy , the obiect thereof . 95. Eunuch , why so called . 324. b. Exhortation what . 333. m. Eye , a wise , and foolish , eye . 62. e. 63. F. FEast . vses thereof . 274. e. 275. b. Feare what it meaneth . 338. b. 5 , sorts of feare . 338. Sonlike feare described ▪ 339. e. 340. 4. degrees thereof . 340. Feare of God two fould . 216. e. Felicities of the world many . 5. m. Satan a perswader , & maintainer of such opinions , 6. It is a false shew . 7. who only seeke it . 8. e ▪ Felicity to be obtained of the poorest . 222. e. Felicity , where to be knowne . 109. m , Fishes ▪ their wisdome . 241. b. Sea-fish why not salt . 14. e. Flora. 43. b. Folly , what it meaneth . 57. e. 61. e. Flesh and spirit partly , what . 59. e. Foole , who is a foole . 275. m. Foole described . 264. m. Foole 's ' their conuersation . 162. m. 163 Foole , who his companion . 9 Fooles 2 sorts . 58. b Fooles naturall 2 sorts . 58 Foolishnes spirituall . 58 e Foolish rulers a iudgmēt . 269. m Foote , what it signifieth . 110. m. Forget , what it meaneth ▪ 310. b. G. GIft . In gifts , & works , what God respecteth . ●89 . m Good , chiefe good , what . 3. m Good name commendation thereof . 1●2 153 God needeth not our gifts , and workes 289. m Good world of common papists confuted 170 ▪ 171 Gospell a burthen to whō . 32. m Greedy getters how punnished . e 2 ▪ 9. b H. HHarlot described , 196 Hands the office thereof . 319. b Heauens the basis , or firmāent 12. m Heauēs , an vniuersal vessel ▪ 140 Heart , a sphere . 24. e Heraeclitus allwayes wept . 50. b Hypocrites sacrifice described . 3. m Hypocrites , their maners . 335 I. IDlenes , euills thereof . 96 m ▪ Idlenes , effects thereof . 97. e Idle persons described . 96. e there excuses . 98. m Impatience , what . 1●5 . b Indifferent things . 263. e ▪ 277. e 278. b. Instruction , what . 313. m Influence of starres in the aire 322. b. Iust men perishing . 18. m. 218. Iust , too Iust , who . 182 K. KIng , termed a child , when 269. e L. LAbouringmans happines 123. e. 124. b Law of God , the extent . 2●2 . m Lawes of Princes alterable ▪ 202 Law of God , the Kings law , how . 203 ▪ b Lawes iron-chaynes ▪ 22 b Laughter , the obiect . 49 e. 50. m Christ neuer laughed . 50. b It procedeth of corruptiō . 50. m Democritus allwayes laughed . 50 ▪ b Learning twofould . 39. e Lending for increase not alwayes vsurie . 287. b Light , why first created . 140. b Liuer described , 325. b Libertines described . 332. m Loue , coniugall loue . 233. m how it is maintained . 233. Epicurish loue . 234. b M. MAn ▪ vegetable man , 99. e described . 100 Man most sociable . 101 , e Mā the sperne of the world , 140 The centre of the world . 140. 16 , Man , How Gods image . 140. e Men more miserable thā beasts , how . 135 Mankind , a double motion of it , 13. b Man an vniuersall uatures . 16 , b Man , how the litle world . 16. m Mans twofold anatomie . 16. m Mans condition seene in the creatures . 17 b Mans nackednes what . 17. m Madnes what it meaneth . 57. e Meane , the fooles meane . 58. e. 59 Mediocritie of the ciuill wicked . 187. e , 316. b Melody , or symphonie , what ●● e Mercifulnes , a token of mercy receiued . 293. e Marrow , what . 324. b Mortification , 3 sorts . 154. e Mony is all things . 276. b , vse thereof . The occasion of all euills . Musike tedious to old age . 322 , e Multitude , querulous , why 267 , e Mens phronema , what . 5 , e Must , oft times no good reason ▪ 29 N. NAkednes , what . 17 , m Nero slew Seneca , why . 46 e , 47. b Nero iustly executed , why . 210 , e Noble , who . 271 , e 272 b Nuch of the back . 324 b O. OBedience twofold . 342 , e Obseruation of Gods works . 207 Obseruations , wise , and superstitious . 212. b Ointments , perfumes , their vse . 231 , m Old age described . 316. m. 320 Old men , 5 old mens answers . 290. m Old men impatient . 25. m P. PAtience , what . 164. e Palsie , whence . 316. b Personall syn . 192 , b Pia mater described . 324 , m Psalme of the soule , what . 16 , b Poore wicked , to be relieued , how 288 Prophesies , and miracles ceased , 28 , b Remaning stil ▪ how . 28 Princes wicked , their miseries . 213 Princes rude , why enimies to knowledge , and pietie . 270. e Prayer repetitions . 113. e , 114 , b Lords prayer . 114 , m what it is , vsed of the disciples . e Particular prayers , how . 115 Reading of Prayers . 116 , m What prayers to be said at all times . 116 Prosperity , how to be vsed 178. e R REsistance . 78 , b Religion , outward exercises how abominable , 102 Remembrance twofold . 309 , m Riches , their euent . 125 , their sicknes , 126 , m , 127 , vse therof , e Riches an harlot . 128 , b Rich mā Idolatour , how . 128m Rich wicked , how they get riches , 290 Rich mens houses Gods store-houses . 294 b Romaines conquests , how , 250. b Rulers , behauiour towards thē . 255 , e256 , b , &c. S. SAbbath , the end , & vse . 310 Sacrifice , intent therof 111 e Sacrifice of hypocrits deseribed . 111. m Saltwaters how made fresh 14m Safetie of Princes wherin . 47. b Scripture , the whole scope thereof . 330. b. Seruant , who . 258. m Search , for assurance . 280. e Sinne , the ground of all euills . 126. b Sinne , not to be reformed with sinne . 177. e Sinners , some notorious , why 141. e Sinners bold , why . 214. m 215. Society of brutes , & vegetables . 101. e. Sight , dimnes thereof whence . 316. b Sinnewes whence proceeding . 324. m Solomō notified by 4 names . 2. b Solomon had peace , why . 35. e Solomons Wisdome gotten how . 38. b Solomons Royalty . 52. to 56. b Sloothfull described . 273. Spirit of Aeconomie , and politie . 273. 274. b Spirit of mā how knowne . 221 m Spirit of the world . 286. b Spartans answer to Alexander . 23 b. Summer and winter how all one , how not . 322. m Sun , how it corrupts inferiour things . 12. m Strength , how profitable ▪ 246. m T Temperance , what ▪ 313. b Tyme , 64. b V VAine , what it signifieth . 4. Veine , portall veine . 325. m Venae mesaraicae . 325. m vnthankefulnes . 245. Vse of all worldly things . 133. b Vsury to God , how . 300. m W. VVEdlocke . right vse thereof . 234. e Weepe , Heraclitus alwayes wept 50 , b Wicked , their destruction suddaine . 243 , b Wicked vnthankefull . 245 Wicked men prospering . 181 , b , 218 Wicked ouermuch who . 184 , 185 Wickednes not to be reformed by wickednes . 211 , b Wisdome how it is grieuous . 46 , 47 Wise and foolish described . 62. Wisdome , excellencie thereof . 248. 249. Wisdome , and wise , two sorts . 250. e Wicked wisedome destroyeth . 251. b Wisdome aboue wealth . 175. Wisdome true , what , 175. e Wisdome aboue strength . 189. Wisedomes obiect . 192. Wise ouermuch , who . 183. Wilfullnes , 105. World , Gods booke : 62 : e World , the spirit thereof : 286 b Worlds infinite , how : 25 e Worldly goods , their vse . 69. e 132. 133. Who vse them not . 71 b Works , how they please God 230 Works of God , considered how . 177. m Worldlings crafty dealing with God. 311. Y YOngmans imaginations . 315 : e 316 : b Yongman what it signifieth in the heb : 312 , e Yongmen must redresse their wayes , why ? 113 , e , FINIS . Faults . Corrected . Page . Line . Comparise . Comparison . page 21. line 2. Seamen . Seaman . pag 25. lin . 3 before . beyond . pag 3. lin . 34 , PomPeous . Pompous . pag 56. lin . 27. abide . avoide . pag 75. lin . 34. this , there . pag 225. 1. yet , Yea. pag 228. lin . 8. first . for . pag 226. lin . 1. of the fruit . of all things the. pag 231. l. last . bithocks . bitlocks . pag 249. lin . 2. his . this . pag 246. 10 : Wisedome . Wisemen . pag 250. lin . 32. me . men . pag 259. lin . 17. felicition . felicitie . pag 267. end , vnsatiablenes . vnsociablenes . pag 99. lin . 24. verture . vertue . pag 103. lin 29. Resistefull . Restfull . pag 108. lin . 28. Rest . reason . pag 119. lin . 26. posteritie . prosperitie . pag 126. lin . 26. comporting . comforting . pag 152. lin . 28. thus . true . pag 158. lin . 3. betting . letting . pag 165. lin . 22. actus . astris . pag 175. lin . 4. vivant . vitant . pag 185 : lin : 32 ▪ can . cannot . pag 281. lin . 7. knowest . knowest not . pag 300. lin . 9. anascoue . anasceue , pag 301. lin . 12. from . for . pag 303. lin 12. powers . pores . pag 322 lin : 14. narrowie . marrowie . pag 326. lin . 4. In the Table . and obiect , for the obiect . sperne , for sperme . psalme , for plasme . Notes, typically marginal, from the original text Notes for div A02031-e1360 The Inscription . Dauid of Dod , ami●us , dilectus . The Proposite . The Theme or Question . Principall Syllogisme . Prossyllogisme , i. A reason confirming the Principall . * Hebraismus . * Epiz●uxis ▪ Epilogisme , A Reason confirming the reason of a Reason . Catullus . * As it seemeth to them that stand on the w●st●rne , and easterne shore . Notes for div A02031-e6150 1 King. 4. 7. 22 , &c. 2 Chron. 9. 25. 1 Kings 4. 26. Chap. 10. 26. Notes for div A02031-e8670 Remedies of vanities He passeth here from the vanities of the body naturall , to the vanities of the body politicke . A third prosepilogisme , to proue the Epilogisme . Chap. 1. 3. 1. Example of vanities obserued in outward things . Notes for div A02031-e11190 II. Example of vanities in outward things . Esay 59. 16. III. Example of vanity in outward things I. Example of inward euils , is sloathfulnesse . II. Example of inward euils is , vnsociablenesse . * Without naturall affection towards men . Rom. 1. a Which is a remedy against the contrary ▪ vanity . * Opposition , or contrariety . III. Example of inward euils is wilfulnes . Notes for div A02031-e13260 He sheweth here the vanities of the body ecclesiastick . IIII. Example of vanities obserued in outward things . * Bonum quò c●●unius , eò melius . * He shall not be altogether free , and happy , but in some good measure . Notes for div A02031-e16700 * Valer. 〈◊〉 lib. 7. cap. 3. Notes for div A02031-e24060 V. Example of vanities obserued in outward things , but the remedies of those vanities are still 〈…〉 at . Notes for div A02031-e32690 As the first degree of felicity consisted in the comfortable vse of worldly things , and wise auoidance of euils : so the second degree thereof consisteth in doing good , communicating and ●ōpalsionating of others . The former , in one terme may be called sobriety , this charitie . Notes for div A02031-e35190 As the second degree of felicitie consisted in the works of charitie : so the third and last in the practise of pietie .